ERS,  THE  REFORMEK 
f'l  !;L1C  FOIlMULARIEh 

CHURCH  .OF   •    ^:.L  \ 


,V:>  Vf\: 


.1'   '"     ^•    I,!  '  - 


,ier  to  liic  A;^cii;..ihop  of  Ganr 

p.    StBJTECT  OF  TKIS    CaNTEO'/ 

KY  A  LAYMAN. 


^diy  motic: 


u/ii.,  Hi  a! I 


A«35 


•  1  '  )  ■' 


'i.   WhiUun, 
Oi'  GOOb:v  !■'-,-  ii;  •:.■    ^ 


>{  Engianu      . ,  ! 


r^'Jiti-A. 


':-:!■■  J'-i^ff'h'^^^p' 


^•7 


aS-. 


from  t^e  feifirari?  of 

(profeBBor  ^dmuef  (Qliffer 

in  (glemort  of 

3ubge  ^amuef  (ttXtffer  QSrecftinribge 

^amuef  (ttliffer  QBrecftinribge  &ong 

to  t^  feifitari?  of 

(Princeton  C^eofogtcaf -^entinarj 


\        FATHERS,  THE  REFOllMEllS, 

AND   THE 

PUBLIC  FORMULARIES, 

f     \ 
THE  CHURCH  OF  ENGLAND, 

IN  HARMONY  WITH  CALVIN,  • 

AXD 

AGAINST  THE  BISHOP  OF  LINCOLN; 
TO    WHICH    IS    PREFIXED 

A  Letter  to  the  Archbishop  of  Canterbury, 

ON  THE  SUBJECT  OF  THIS  CONTROVERSY. 

BY  A  LAYxMAN. 

WITH  A  PREFACE,  NOTES,  AND  AN  APPENDIX, 

BY    AN    AMEllICAN    CLEKGrMAX. 


'•  Man,  of  his  own  naturo,  is  sinful  and  disobedient  to  God,  WITHOUT 
ANY  SPARlv  OF  GOODNESS  in  liim,  without  any  virtuous  or  godly  mo- 
lion." — Church  of  England.    Horn.  Wlutsim. 

A  **  We  can  by  no  means  allow — that  of  our  own  nature  we  are  WITHOUT 
Any  SPARK  OF  goodness  in  us,  and  that  man  has  no  ability  ur  dispo- 
AWon  whatever,  either  to  faith  or  good  works," — Dr.  Toraliui',  Jrishop  of 
lAncoln. 

"  To  be  impugned  fi-om  wiiliont,  and  betrayed  from  "WITUix,  is  certainly 
the  worst  condition,  that  either  Church  or  State  can  fall  hi  to : — Uic  Church  uf 
T'Tiehind  hus  had  experience  of  both." — JDr.  South. 


PHILADELPHIA: 

rUBLISHED  BY  PHILIP   H.   NICKLIN   AND   A.    SMALL. 

1817. 


DlSTBICT  OF   PEyNSTLTAXIA,   TO    WIT:  ^ 

BE  IT  REMEMBERED,  That  on  the  twenty-fifth  oP^       ^ 

January,  in  the  forty-first  year  of  the  Independence  of  the 

[^SEAL.3    United  States  of  America,  a.  d.  1817,  Philip  K.  Nicklin, 

of  the  said  District,  has  deposited  in  this  Office  the  title 

of  a  Book,  the  right.\vhereof  he  claims  as  Proprietor,  in  the  words 

following-,  to  wit :  • 

*'  The  Fathers,  the  Reformers,  and  the  Public  Formularies,  of  the 
Church  of  England,  in  harmony  with  Calvin,  and  against  the  Bishop 
of  Lincoln  ;  to  which  is  prefixed  a  Letter  to  the  Archbishop  of  Can-    | 
terbury,  on  the  subject  of  this  Controversy.     By  a  Layman.     With  a    * 
Preface,  Nolcs,  and  an  Appendix,  by  an  American  Clergyman. 

"  Man,  of  his  own  nature,  is  sinful  and  disobedient  to  God,  without 
any  spark  of  goodness  in  him,  without  any  virtuous  or  godly  mo- 
tion."— Church  of  England.     Horn.  Whitsvn. 

"  We  can  by  no  means  allow — that  of  our  own  nature  we  are  with- 
out any  spark  of  goodness  in  us,  and  that  man  has  no  ability  or  dispo- 
sition whatever,  either  to  faith  or  good  works." — Dr.  Tomline,  Bishop 
of  Lincoln. 

"  To  be  impugned  from  without,  and  betrayed  from  within,  is  cer- 
tainly the  worst  condition,  that  either  Chuixh  or  State  can  fall  into  : 
the  Church  of  England  has  had  experience  of  both." — Br.  South. 

In  conformity  to  the  act  of  the  Congress  of  the  United  States, 
entitled,  "  An  act  for  the  encouragement  of  learning,  by  securing 
the  copies  of  maps,  charts,  and  books,  to  the  authors  and  propri- 
etors  of  such  copies  during  the  times  therein  mentioned:"  And 
also  to  the  act,  entitled,  *'  An  act  supplementary  to  an  act,  entitled, 
*  An  act  for  the  encouragement  of  learning,  by  securing  the  copies 
of  maps,  charts,  and  books,  to  the  authors  and  proprietors  of  such 
copies  during  the  times  therein  mentioned,"  and  extending  the  be- 
nefits thereof  to  the  arts  of  designing,  engraving,  and  etching  his- 
toricnl  and  other  prints." 

I).  CALDWELL, 
Clerk  of  the  District  of  Pennsylvania- 


PREFACE 

•TO  THE  AMERICAN  EDlTIOxN. 


<(  ARE  the  doctrines  of  the  Protestant  Episcopal 
Church  in  England  and  America,  which  are  expressed  in 
the  Thirty-nine  *irticles,  and  the  public  Formularies,  the 
doctrine  of  Calvinism  ?'*  is  a  question  much  agitated  on 
each  side  of  the  Atlantic.  In  England  many  advocate 
the  afl5rmative  of  this  question ;  but  in  America  those 
who  coincide  with  their  European  brethren  on  this  sub- 
ject are  few,  unless  it  be  among  the  laymen,  and  hitherto 
Jiave  published  nothing.  A  diiFerence  of  opinion  liowe- 
ver  does  exist,  even  among  the  clergy  here;  and  if  no 
writer  to  support  the  Calvinism  of  the  Church  of  Eng- 
land can  be  found  in  our  country,  the  lucubrations  of  our 
American  Lincolns  may  be  unintentionally,  but  effec- 
tually answered  by  the  following  English  production.  If 
is  written  with  ability  and  candour.  It  permits  Calvin, 
Cranmer,  Ridley,  Latimer,  Jewell,  the  Articles,  tlie  Ho- 
milies, the  Liturgy,  and  Tomline,  to  speak  for  them- 
selves. The  doctrines  of  the  Church  of  England  and 
of  Calvin,  on  several  of  the  most  important  points  ia 
theology,  are  compared  in  parallel  columns;  so  that  the 
private  Christian  who  cannot  find  time  to  read  huge  fo- 


IV  PREFACE. 

iios,  may  have  a  synopsis  of  the  whole  controversy,  ami 
jufli^e  for  liimseir. 

TJiis  book  will  not  only  be  useful  to  all  Episcopalians 
>vIio  will  read  it,  but  j>ossibly  show  some  of  the  Presbyte- 
rians in  New- York,  and  elsewhere,  who  seem  to  be  at  va- 
riance on  the  subject,  what  Calvinism  is,  in  distinction 
from  several  heterogeneous  systems  which  have  proudly 
usurped  the  name. 

The  friends  of  ^f  the  doctrines  of  the  Reformation'* 
must  desire  that  their  opinions  should  be  known  and  tho- 
roughly sifted ;  and  tiiey  are  confident  that  the  more  men 
study  the  philosophy  of  the  human  mind,  the  system  of 
Calvinistic  doctrine,  and  the  word  of  God,  the  stronger 
V,  ill  be  their  conviction  that  all  three  perfectly  harmonise, 
indeed,  it  is  impossible  that  the  truth  concerning  the  mind 
of  man,  and  the  doctrines  contained  in  the  Bible,  should 
be  at  variance,  unless  two  constitutions  of  the  Supreme 
Being  may  contradict  each  other :  and  it  is  no  small  ar- 
gument in  favour  of  Calvinism,  that  all  the  new  discove- 
ries in  metaphysics  which  have  been  made  from  accurate 
observations  of  the  phenomena  of  mind,  but  evince  more 
riearly  its  complete  agreement  with  the  «  testimony  of 
J'esus." 

To  eradicate  if  possible  some  prejudices  injurious  to 
truth,  which  are  excited  at  the  sight  of  a  few  Calvinistic 
words,  it  may  not  be  improper  to  state,  tliat  Predestina- 
Hon,  when  attributed  to  the  Deity,  is  nothing  more  tlian 
a  previous  purpose  concerning  his  own  actions.  Before  Je- 
hovah performs  any  work,  he  determined  to  perform  it. 
He  has  predestinated  all  his  oxvn  actions.  Who  that  has  any 
wisdom  acts  without  some  previous  purpose  to  act  ?  Who 
of  our  race  is  not  a  prcdestinurianySo  far  as  he  has  know- 
ledge, and  conceives  that  he  has  power?     A  man  whn 


PREFACE.  V 

should  act  without  previous  purpose,  would  be  deemed  ir- 
rational, if  not  .in  idiot.  Who,  then,  can  wish  to  con- 
ceive of  his  God  as  acting  without  the  predestination  of 
his  own  actions?  From  eternity,  moreover,  the  Calvin- 
istic  system  teaches,  that  the  Deity  predestinated  his  own 
operations  to  be  suited  to  the  natures  of  the  things  on 
which  they  were  to  terminate ;  so  that  whatever  work  h© 
determined  to  perform  on  the  mind  of  man  is  performed 
in  sucli  a  manner  as  is  consistent  with  the  nature  of  an 
intelligent,  sensitive,  voluntary,  active  creature.  He  de- 
termined to  govern  matter  by  certain  laws  adapted  to  an 
unfeeling,  inactive,  involuntary  being  ;  and  mind  by  such 
laws  as  originate,  and  continue,  freedom  of  agency.  H<5 
determined  to  constitute  man,  and  to  govern  him,  when 
made,  as  a  man,  and  not  as  a  vegetable  or  mineral. 

The  hovi]  foreknew  what  man  would  do  in  every  state; 
which  state  should  exist  in  consequence  of  the  perform- 
ance of  liis  own  predestinated  actions ;  and  in  full  view  of 
all  that  should  result  from  the  free  agency  of  man  in  such 
a  state,  resolved  to  execute  his  determinations,  and  either 
permit  the  sinful  actions  of  the  accountable,  free,  but  cir- 
cumscribed creature ;  or  excite  him  by  a  positive,  unme- 
rited influence,  to  that  which  is  good  ;  so  that  in  this  way 
he  also  ^^  foreordains  whatsoever  comes  to  pass.f  He  pre- 
destinates his  own  actions,  and  forpordains  all  events., 
even  such  as  are  inseparably  connected  with  free  human 
agency.  A  previous  ordainv^g  of  circumstances,  by  Jeho- 
vah, is  consequent  upon  his  'predestination  of  i\\?d  fore- 
ordination. 

In  the  Calvinistic  system  these  distinctions  may  be  thus 
applied.  God  determined  to  make  aconjplex  being,  con- 
sisting of  a  material  body ;  an  animal  soul,  which  is  the 
6cat  of  animal  instincts,*  and  an  immortal  spirit^  which 


VI  PREFACE. 

should  be  so  connected  as  to  constitute  one  person,  called 
man.  He  (loterinined  to  locate  fiim,  when  made  in  a  state 
which  he  had  foreordained  for  him ;  and  he  executed  his 
prc'letermlmite  coinrsel  in  these  particulars.  The  state 
in  whic!)  man  was  Jtrst  placed  was  one  in  whicii  all  na- 
ture smiled  around  him,  in  which  he  had  an  innocent,  in- 
telli:?<Mit,  affectionate  partner,  and  in  which  the  Deity  so 
re;i;uiat('d  his  spiiit  as  to  secure  the  right  operation  of  all 
his  fac:«ltips.  For  a  time  the  divine  foreordination  of  the 
cir<  umsiances  of  the  first  man  was  such,  that  Ite  was  not 
tciiiptcd,  tljHt  lie  knew  his  duty,  and  performed  it.  The 
priinrval  tioliness  of  Adam  consisted  in  the  operations  of 
an  iUieiligtMit,  voluntary,  sensitive,  active  mind ;  hut  in- 
nocent as  he  was  when  he  came  from  the  hand  of  his 
Mciker,  ti»e  praise  of  his  holiness  was  ascribable  to  the 
divine  pre  lestination  and  foreordination.  For  wise  pur- 
poses, tills  state  in  which  he  was  preserved  in  innocence, 
and  excited  to  positive  virtue,  was  changed  for  a  second, 
a  state  of  trial.  To  do  that  which  should  produce  this 
state,  Jehovah  had  determined ;  and  the  state  existed  in 
consequence  of  Jehovah's  withdrawing  his  positive  influ- 
ence to  holiness,  and  permitting  (according  to  his  predes- 
tination) an  unholy  heing  to  tell  a  falsehood  to  tlie  inno- 
cent. The  lie  was  assented  to  as  truth  ;  the  testimony  of 
liis  Maker  in  the  case  was  not  remembered,  the  contem- 
plated action  of  eating  the  interdicted  fruit  seemed  de- 
sirable; and  thus,  <<  being  ieft  to  the  freedom  of  his 
own  willf**  he  chose  to  transgress,  and  performed  what 
he  chose.  A  divine  interference,  or  prevention,  in  the 
case,  was  n«)t  predestinated,  and  of  course,  no  circum- 
stanc  es  cftcctuallv  to  prei  lude  the  apostacy  in  a  free  agent 
wcj  <•  loreorv'ainod.  The  state  of  probation  having  been 
ordained,  and  Adam  having  been  placed  in  it,  the  laws 


PREFACE.  Vii 

which  the  Creator  had  esUi''!?.s;  ni  in  the  empire  of  mind 
were  continuerl  ;  nor  can  any  one  prove  tlia'  the  altiibutes 
of  the  Most  High  required  him  to  chan.Q;e  them,  an,>  more 
tljan  the  laws  oF  matter;  so  tliat  Adam  should  not  per- 
form tlie  act  whic!)  In-  chose,  or  not  choose  to  porfortn  the 
act  which  seemed  aft'^'Cr^ble  to  him,  or  not  perrrivo  the 
meaning  of  the  proposiii.)n.  ye  shall  not  surely  die ,  or  re- 
m^^niher  at  that  momeri'  the  (if(  lurativni  of  his  Mak»  r,  in 
the  day  thou  eatest  thereof  thou  shall  surely  die,  or  not  JuJge 
that  the  sorpent  uttered  the  truth,  or  not  feel  such  love 
fnr  Eve  as  should  iie  the  motive  for  choosing  a  participa- 
t!(«n  with  her  in  disoberiience.  B>  the-  predtstination  of 
Ht^aven,  the  laws  according  to  wliich  the  faculties  «»f  the 
mind  operate,  werr  t!io  sume  before  the  state  of  trial  f om- 
menced,  and  at  the  moment  of  tempt  <tion,  that  now  are 
deducible  from  consciousness  and  observation. 

One  of  these  laws  of  mind  is,  that  the  will  shall  never 
operate  except  in  consequence  of  some  motive.  That  which 
we  truly  assign  as  the  reason  of  any  act  of  the  will,  (of 
any  volition,  or  choice),  is  the  luotive  to  that  act.  Mo- 
tives to  volition  are  always  some  previous  operation  of 
the  mind  ;  such  as  a  conception  of  something  desirable,  a 
judgment  that  the  contemplated  action  will  afford  plea- 
sure, or  is  a  duty  ;  9,  feeling  ;  or  the  remembrance  of  some 
former  sensation,  or  emotion,  or  determination.  Of  an 
insulated  operation  of  tiie  will,  wliich  depended  not  upon 
any  previous  act  of  some  otiier  faculty  of  the  mind,  no 
one  was  ever  conscious;  and  should  any  such  volitions 
spring  up  in  the  mind,  the  man,  as  an  intelligent  niortil 
agent,  would  not  be  accountable  for  them.  It  is  a  law  oF 
mind,  to  which  there  are  not  so  many  exceptions  as  to  the 
physical  law  of  gravitation,  that  the  will  sliall  always  be 
dependent  on,  and  regulated  by,  some  one  or  more  of  the 


VUt  4>REFACE. 

other  faraltiesof  the  spirit.  This  philosophy  of  the  ha- 
man  mind  will  explain  the  Calvinistic  doctrine  concern- 
ing the  will  of  man  since  the  apostacy,  of  which  many  of 
the  foUowin]^  pages  treat. 

Neither  the  holy  nor  the  unholy  intelligent  creature 
has  abilitij^  or  is  free  to  choose,  of  determine,  or  purpose, 
or  (in  otiier  words,  which  express  the  whole,)  to  will,  in- 
dependently of  such  motives  as  are  suggested  hy  his  un- 
derstanding and  his  feelings.  x\fter  Adam  transgressed, 
the  §ame  facilities  of  mind  which  before  subsisted,  first 
in  a  state  of  holiness,  and  then  of  trial,  had  their  being 
in  a  state  of  guilt,  and  such  consequent  misery  as  was 
the  infliction,  in  part,  of  the  punishmrnt  merited  by  sin. 
The  misery  t)f  this  state  consisted,  in  a  great  degree,  in 
the  want  of  sucli  positive  gracious  influences  of  Jehovah, 
and  of  such  confimunications  of  light  to  the  understand- 
ing as  were  the  divine  sources  of  man's  original  right- 
eousness. In  tlie  same  state  into  which  Adam  fell,  all  men 
are  born  ;  and  in  the  same  state  they  continue,  until  God 
brings  them  into  a  state  of  saving  illumination  by  his 
word  and  spirit.  While  the  natural  man  sees  nothing 
iovely  in  Jesus  Christ,  it  would  be  as  contrary  to  the  uni- 
versal laws  of  mind  for  him  to  choose  Jesus  Christ  as 
one  altogether  lovely,  for  his  Saviour,  as  it  would  be  con- 
trary to  the  laws  of  matter  for  the  stones  on  the  surface 
of  the  earth  to  ascend,  unmoved,  to  the  moon  :  and  with- 
out the  counteraction  or  suspension  of  the  laws  of  God, 
one  event  would  be  as  impossible,  yea,  as  naturally  impos- 
sible, as  the  other.  Until  a  fallen  man  has  some  right 
operation  of  the  understandings  or  some  right  feelingSi  in 
relation  to  that  which  the  divine  law  pronounces  good, 
he  is  no  more  free  in  choosing  that  which  is  good  in  the 
estimation  of  the  same  law,  than  he  has  liberty,  if  he 


PREFACE.  IX 

should  think  it  possible  and  will  it,  to  cease  from  thought, 
or  fly  away  in  empty  space.  Yet  so  long  as  his  under- 
standing is  darkness  in  relation  to  divine  things,  and  so 
long  as  his  feelings  are  sinful,  he  is  free  to  choose  that 
which  seems  good  to  him,  but  wliicli  is  really  eviL  Tiiis 
doctrine  of  Calvinism  is  as  philosophical  as  it  is  scrip- 
tural. 

The  statement  of  another  law  of  mind  may  be  of  ser- 
vice to  the  reader  of  this  volume;  whicli  is  tiiis,  that  our 
feelingSf  whether  pleasant  or  painful,  whether  they  he  sen» 
sations  or  emotions,  and  whether  they  be  passions  or  affec^ 
lions,  are  all  consequent  upon  some  prior  operation  of  some 
other  faculty  than  tliai  of  feeling.  The  consciousness  of  all 
men  of  observation  will  evince  this ;  and  witli  one  voice 
they  will  declare,  that  they  never  love  or  hate,  except  in 
consequence  of  the  perception  or  conception  of  something 
which  to  them  appeared  lovely  or  hateful.  When  we  see 
a  beautiful  lawn,  hear  melodious  symphonies,  smell  the 
fragrance  of  new  mown  hay,  taste  an  orange,  or  touch 
the  soft  vestment  of  the  ti|nid  hare,  the  pleasant  feeling 
which  we  have  in  each  case,  is  dependent  on  the  preced- 
ing perception  of  the  mind  through  one  of  the  five  bodily 
senses;  and  without  the  act  of  seeing,  hearing,  smell- 
ing, tasting,  or  touching,  the  feeling  would  not  be  expe* 
rienced.  Tliis  is  the  true  reason  why  it  is  naturally  im- 
possible, without  the  introduction  of  some  other  laws  of 
mind,  or  a  miraculous  counteraction  of  those  which  ex- 
ist, (which  we  think  is  never  wrought,)  that  the  sinner 
whose  native  condition  is  one  of  blindness  to  divine 
things,  should  love  the  true  God  and  Jesus  Christ,  before 
he  is  brought  into  a  state  of  gracious  illumination  by  the 
Holy  Spirit. 


X  PREFACE. 

To  those  who  examine  tliese  laws  it  will  be  manifest, 
that  the  faculty  of  feeling,  sometimes  called  the  heart,  is, 
in  the  natural  onler  of  mental  operations,  which  our 
Maker  has  established,  dependent  on  the  understanding f 
which  includes  those  constituent  parts  of  the  spirit,  called 
the  consciousness,  the  perception,  the  conception,  the 
judgment,  the  conscience,  the  reason,  and  the  memory  : 
that  the  will  in  acting  is  dependent  on  the  understanding 
and  the  heart ;  and  that  the  finite  cfficiencij  which  man 
has,  called  by  tlie  Editors  of  Reid's  works  the  faculty  of 
agency f  is  immediately  dependent  on  the  will,  and  through 
it,  nltimately  on  the  heart  and  understanding.  In  the  last 
the  moral  destruction  of  man  commenced ;  for  Adam  had 
no  unlioly  choice  or  feeling,  until  he  had  a  wrong  judg- 
ment concerning  Satan's  proposition  :  and  in  the  under- 
standing must  the  rectification  and  i^generation  also  of 
man  commence^  or  he  will  never  become  an  intellectual, 
holy,  moral  agent,  under  the  regimen  of  that  God  who 
is  light. 

Fhilada,  Jan,  17,  181^; 


;^^  TO  HIS  GRACE 

THE 

MB1.ABCHBISH0P0FCANTEBBPEV. 

Hy  Loud, 

^«n<l  this,  J,  use  tg  "  e'e'e:?"!  *"""•     '^"  ^»  ^  " 

J  am  aware  thif  if  ;  '*^ceive. 

?"- addressed  th  ..V  h^'^^df  '"/""'•  ^'•"^  *<>  ^e 
>nf  idual  who  has  no!  hi  Liu  'IT:'  "'!  ''^^^^'  "^  »» 
e-ther  personally  or  by  nl^e  "fluf  S?^''""^"  *"  ^°''' 
"-subject  will  either  S;,,  Tim     V'""'"'' "^ 

"'i::fP'''''.^^«'to,etheru:;ece3s    y*^'"'  ^P*'"'^^'  o'" 
•A  'le  possession  of  f ho  o  ^' 

"-n  considered    l^rntlr""?"  "•''*"'-^*  ^-  -er 
benevolent  man  i„  TXttl?    ""^^^  -'^ 


xu 

thren*  feclinj^or  expressin.i^  the  most  lively  interest  in  the 
discussion  of  an;'  question,  or  the  occurrence  of  any 
event,  which  involves  the  welfare  or  injury  of  the  Chris- 
tian Church  in  i^cnernl,  or  of  any  considerable  portion  of 
it  in  the  nation  to  which  he  belon.^s.  Here  '*  the  rich 
*f  and  the  poor  meet  together,''^  invested  witli  similar 
privileges,  endued  with  similar  sympathies,  and  laid 
iin>!er  similar  obligations  by  « the  Lord,  the  Maker  of 
them  all." 

If  a  fortress  be  assailed  from  without,  and  some  of  the 
officers  within,  at  the  same  time,  whether  intentionally  or 
inadvertently,  pursue  measures  calculated  to  impair  the 
strength  of  the  garrison  and  to  advance  the  interests  of 
the  foe,  the  governor  will  not  I'efuse  to  listen  to  the  sug- 
gestions of  the  meanest  individual  on  the  subject  of  the 
common  safety.  And  wlicn  the  Church  is  in  similar  danger, 
no  situation  is  too  obscure  for  any  one  to  sound  the  alarm ; 
nor  on  such  a  subject  can  any  one  be  more  properly  ad- 
dressed than  the  Primate  of  all  England,  next  in  autiio- 
rity  to  the  sovereign,  the  first  spiritual  governor  of  the 
Church  by  law  established,  the  official  guardian  of  the 
purity  of  its  faith,  as  well  as  the  regularity  of  its  disci- 
pline. 

When  I  say  the  Church  is  in  danger,  I  refer,  not  to  its 
civil  establisiiment,  but  to  its  religious  principles,  not  to 
its  ample  revenues,  but  to  its  ancient  doctrines,  I  mean 
the  Church  as  pourtrayed  in  the  Articles,  Homilies,  and 
Liturgy,  in  perfect  C(msistence  with  which  are  the  writ- 
ings of  its  Fathers  and  Founders,  as  ought  to  be  the 
testimonies  of  all  its  subsequent  ministers.  And  is  there 
not  cause  for  this  alarm  of  danger,  when  one  of  the 

a  1  Cor.  xii.  25, 26.  b  Prov.  xxii.  2. 


Xlll 

UisliOps,  who  has  successively  filled  two  Sees,  and  who, 
by  virtue  of  another  office,  occasionally  occupies  the  pul- 
pit in  the  largest  Cathedral  in  the  land,  publicly  avows 
and  maintains  various  principles  in  direct  contrariety  to 
the  explicit  declarations  of  all  the  Public  Formularies  of 
the  Church  ?  When  in  addition  to  this,  he  labours  by 
every  eftbrt  of  argumentation  and  every  manoeuvre  of 
sophistry,  to  impose  upon  numerous  passages  in  those 
formularies  a  sense  altogether  different  from  <«  the  true 
«  usual  literal  meaning''  of  the  language  employed  in 
them :  when  in  defiance  of  the  clearest  evidence,  he  as- 
serts the  sentiments  of  the  Compilers  of  those  formularies 
to  have  been  contrary  to  what  their  own  writings  still 
extant,  as  v/ell  as  the  testimony  of  all  contemporary  his- 
torians, prove  them  to  have  been;  and  moreover  at- 
tempts to  asperse  the  characters  of  all  who  have  held  the 
real  doctrines  of  the  Churcli,  by  representing  them  as 
the  followers  of  Simon  Magus,  and  classing  them  with 
the  wildest  heretics,  and  insinuating  their  resemblance  to 
the  most  abandoned  profligates,  that  have  infested  tlie 
Church  in  any  age  ?  But  tiiis  has  actually  been  done  by 
the  present  Bishop  of  Lincoln,  in  a  late  treatise,  entitled, 
*♦'  A.  Refutation  of  Calvinism." 

A  book  that  tends  to  originate  or  strengthen  erroneous 
opinions  on  any  subject,  is  likely  to  be  injurious  in  pro- 
portion to  the  station,  ciiaracter,  and  influence  of  its  au- 
thor. Multitudes  believe,  that  «  a  saint  in  crape,  is 
*<  twice  a  saint  in  lawn  ;''^  and  far  greater  danger  to  the 
Church  must  be  apprehended  from  the  errors  and  mis- 
representations of  a  Prelate,  than  from  those  of  any  theo- 
logian of  inferior  rank.  Where  will  the  majority  of 
readers  expect  to  find  accurate  statements  of  the  true 
a  Pope. 
B 


XIV 

doctrincs  of  the  Church  by  law  established,  if  not  in  a 
treatise  composed  by  one  of  its  own  Bishops,  professing 
the  warmest  zeal  for  <«  the  preservation  of  this  most 
"  pure  and  reformed  part  of  the  Christian  Church"* 
from  the  <^  attempts  of  schism  and  enthusiasm,"  which 
his  Lordship  deems  «  more  secret,  but  not  less  dange- 
**  rous"  than  «  the  open  attacks  of  infidelity  and  atheism" 
— especially  when  they  are  informed,  that  three  chapters 
of  this  treatise  include  episcopal  charges  delivered  at  so 
many  triennial  visitations  by  the  right  reverend  author, 
to  the  clergy  of  a  very  extensive  diocese,  and  published 
at  their  request  P"^  This  circumstance  adds  another  alarm- 
ing feature  to  the  portentous  aspect  which  this  publica- 
tion bears  towards  the  interests  of  the  Church.  Many 
readers  will  not  afford  cither  the  time  or  thought  requi- 
site for  the  examination  of  such  a  volume.  They  will 
give  his  Lordship  credit  for  being  able  to  achieve  what 
he  has  not  actually  accomplished,  will  suppose  that  proofs 
sufficient  to  support  liis  numerous  unsubstantiated  asser- 
tions were  ready  at  hand,  if  his  Lordship  had  thought  it 
necessary  to  produce  them,  and  will  take  it  for  granted 
that  the  doctrine  opposed,  which  in  many  points  can  be 
demonstrated  to  be  the  true  doctrine  of  the  Church,  does 
really  deserve  that  heretical  and  mischievous  character, 
with  which  it  has  been  stigmatised  by  his  Lordship. 

I  am  not  sensible  of  any  impropriety  in  calling  your 
Grace's  attention  to  tliis  subject.  It  appears  to  me  to 
fail  completely  within  your  spiritual  jurisdiction,  and  to 
call  for  the  exercise  of,  perliaps,  a  very  delicate,  but  at 
the  same  time  a  most  useful  and  necessary  part  of  the 
archicpLscopal  functions. 

a  Ref.  p.  283.  b  Prcf.  p.  4. 


XV 

Whether  the  office  of  Metropolitan,  as  well  as  of  Dio- 
cesan Bishops,  lias  heen  of  merely  human  appointment, 
or  was  established  under  the  immediate  direction  of  in- 
spired Apostles,  it  is  natural  to  conclude  the  institution 
to  have  been  designed  for  some  important  ends.  There 
are,  oi*  ought  to  be,  no  sinecures  in  tlie  Church  of  Clirist. 
Nor  can  the  episcopal  or  archiepiscopal  office  bethought 
to  relate  chiefly  to  the  temporalities  of  the  Church.  Tl»e 
principal  objects  of  contemplation,  must  be  its  spiritual 
concerns.  And  here  it  may  not  be  foreign  to  the  subject 
to  introduce  an  observation  of  Mr.  Glsborne,  on  the  oii- 
gin  and  advantages  of  the  different  clerical  orders  in  tlie 
Church  of  England. 

«  It  is  now  admitted,"  he  says,  "by  the  generality  of 
<<  Protestants,  that  no  command  was  delivered  cither  by 
<<  Christ  or  by  his  Apostles,  assigning  to  the  Christia» 
"  Church  any  specific  unalterable  form  of  government ; 
«  but  that,  while  various  offices,  suited  to  the  situation 
*»'  and  exigencies  of  the  new  converts,  were  instituted  at 
*<  the  beginning  (some  of  which,  as  that  of  Deaconesses, 
*'  liave  long  fallen  into  disuse),  Christians  were  left  at 
<«  liberty  to  adopt  in  future  times  such  modes  of  ecclesi- 
<f  astical  administration  and  discipline,  as  they  should 
«<  deem  most  eligible  in  the  circumstances  under  which 
a  they  should  find  themselves  placed.  The  advantages 
"  to  be  expected  from  the  mode  of  government  adopted 
"  in  the  establishment  of  our  own  country,  are  princi- 
<'  pally  these.  The  distinction  of  orders  in  the  Church, 
*«  bearing  a  strong  resemblance  to  the  gradations  of 
*<  rank  in  civil  life,  provides  friends  and  companions 
«  among  the  clergy,  and  the  benefits  which  may  result 
«  from  their  society  ^nd  example,  not  merely  for  tlie 


XVI 

^«  inferior,  but  likewise  for  the  highest  classes  in  the 
*<  community.''* 

That  great  champion  of  the  Ecclesiastical  Polity  of  the 
Church,  Hooker,  reasons  respecting  its  advantages,  in  a 
similar  manner.  He  considers  it  as  a  «  principal  com- 
"  moclity,  that  order  (of  Prelates)  yieldeth,  gr  at  least- 
"<  wise  is  of  its  own  disposition  and  nature  apt  to  yield ; 
«  Kings  and  Princes,  partly  for  information  of  their  own 
♦<  consciences,  partly  for  instruction  what  they  have  to 
'*  do  in  a  number  of  most  weighty  affairs  entangled  with 
*<  the  cause  of  religion,  having,  as  all  men  know,  so 
»*  usual  occasion  of  often  consultation  and  conferences 

*<  with  their  Clergy, There  is  no  judicious  man  will 

'<  ever  make  any  question  or  doubt,  but  that  fit  and  direct 
"  it  is  fi;r  the  highest  and  chiefest  order  in  God's  Clergy 
*•  to  be  cn^)1oycd  before  others  about  so  near  and  ncces- 
"  sary  otllces  as  the  sacred  estate  of  the  greatest  on  earth 
*<  doth  require.  For  this  cause  Joshua  had  Eleazar  | 
»»'  David,  Abiathar;  Constantine,  Hosius  Bishop  of  Cor- 
♦<  duba;  other  Emperors  and  Kings  their  Prelates,  by 
*<  wliom,  in  private,  (for  with  Princes  this  is  the  most 
"  effectual  way  of  doing  good)  to  be  admonished,  coun- 
ts selled,  comforted,  and  if  need  were,  reproved."** 

But  what  success  can  be  expected  to  attend  the  in- 
struction, admonition,  and  reproof  of  Kings,  Princes,  or 
Nobles,  unless  the  Prelates  who  perform  this  useful,  but 
Hometimes  unwelcome  office,  add  to  all  their  other  quali- 
fications an  unbending  firmness  of  moral  integrity,  an 
eminent  degree  of  *<  simplicity  and  godly  sincerity  ?"c 
Though  a  Bishop  possess  splendid  talents,  extensive 
knowledge,  and  profound  learning,  it  is  difficult  to^ima- 

a  Gish.  Duties  of  Men,  vol.  i.  p.  23,  4th  edit. 

b  Hook.  Eccles.  Polit.  book  vii.  sec.  18.  c  2  Cor.  i.  12. 


xvu 

gine  a  greater  blemish  in  his  spiritual  character,  one 
more  irreconcileable  with  «<  simplicity  and  godly  since- 
<«  rity,"  more  fully  exposing  liim  to  the  censure  of  beinj?; 
^«  double-tongued,'^*  more  completely  incompatible  with 
the  qualities  requisite  to  constitute  a  sound  casuist,  than 
a  belief  and  avowal  of  sentiments  and  opinions  inconsis- 
tent with  those  which  he  has  most  solemnly  and  repeat- 
edly subscribed,  and  by  virtue  of  which  subscription,  he 
first  obtained  and  still  holds  all  his  preferments. 

If  it  be  the  duty  of  Prelates  in  general  to  administer 
all  seasonable  counsel,  admonition,  and  even  reproof,  (o 
the  greatest  personages  on  earth,  it  must  more  peculiarly 
belong  to  a  Metropolitan  to  observe,  counsel,  admonish, 
comfort,  and  if  need  were,  reprove  the  Bishops  of  the  in- 
ferior Sees.  The  Apostle  of  the  Gentiles  admonished  one 
of  the  first  Bishops  of  the  Christian  Church  to  «  hold 
*«  fast  the  form  of  sound  words,"^  to  «<  take  heed  unto 
<«  himself  and  unto  his  doctrine,  to  continue  in  them."  • 
He  also  particularly  exhorted  him  to  make  proper  pro- 
vision for  the  perpetuation  of  the  true  doctrines  of 
Christ  by  a  succession  of  «  faithful  men  who  sliould  be 
*'<  able  to  teach  others  also/'^^  Another  Bishop  of  one  of 
the  first  Christian  Churches  was  directed  by  the  same 
Apostle  to  pay  particular  attention  to  the  qualifications 
of  those  who  might  receive  ordination  at  his  hands,  and 
especially  to  tiieir  profession  and  propagation  of  »« sound 
<<  doctrine."^  The  writings  of  this  Apostle  also  contain 
an  exhortation  to  all  the  members  of  a  primitive  church 
to  admonish  their  Bishop  to  «  take  heed  to  the  ministry 
^«  which  he  had  received  in  the  Lord,  to  fulfil''^  all  its 

a  1  Tim.  iii.  8.  b  2  Tim.  i.  13. 

c  1  Tim.  iv.  16.  d  2  Tim.  ii.  2, 

e  Tit.  i.  5—9.  f  Col.  iv.  17, 

B  2 


XVlli 

sacred  and  important  duties.  But  if  Bishops  are  to  re- 
ceivc  admonition  from  Christians  "over  whom"  they 
<<  liave  the  rule,"^  much  more  should  they  be  ready  to 
receive  it  from  their  ecclesiastical  superiors,  from  those 
Most  Reverend  Fathers  whom  the  constitution  of  the 
Church  obli.^es  them  to  regard  as  "  over  them  in  the 
<«  Lord."^  With  particular  reference  to  the  Church  of 
Enj^land,  the  late  Sir  William  Blackstone  observes ; 
"  An  Arrhbisliop  is  the  chief  of  the  clergy  in  a  whole 
*(  province  ;  anci  has  the  inspection  of  the  Bishops  of  that 
«<  province  as  well  as  of  the  inferior  clergy."*^  And  what 
can  present  stronger  claims  to  all  the  vigilance  of  archi- 
episcopal  inspection,  what  can  be  more  deserving  of  your 
Grace's  examination,  and  approbation  or  censure,  as  the 
case  shall  be  found  to  require,  than  the  agreement  or  dis- 
sonance of  the  principles  maintained  and  propagated  by 
your  suffragan  Bishops  with  those  of  the  public  creeds 
and  formularies  of  the  church  ? 

There  is  a  custom  in  the  established  Church  of  Ireland, 
which  if  seriously  and  conscientiously  followed  seems  cal- 
culated to  produce  great  advantages.  <«  The  Archbishops 
<«  visit  the  dioceses  of  their  respective  provinces  every 
»<  third  year. — -The  Archbishop  at-the  time  is  invested 
«<  with  all  the  canonical  powers  of  the  visiting  Bisliop. 
«  — The  Cliancellors  and  Archdeacons,  as  sucli,  never 
•«  visit.  But  the  Bishops  visit  every  year;  and  in  the 
<^  third  year  they  visit  previously  to  the  Archbishop's 
<<  visitation,  in  order  to  prepare  matters  for  his  Grace's 
«  ease  and  satisfaction. — -He  continues  as  long  as  he 
«  chooses  at  every  Bishop's  house.'^*^ 

%  Heb.  xlii.  r,  17.  b  1  Thess.  v.  IC 

c  Comment,  vol.  i.  b.  i.  c.  11.  p.  380. 

d  Gisborne'd  Duties  of  Men,  vol.  ii.  p.  119. 


XIX 

In  such  a  triennial  visitation  a  Metropolitan  must  gaiu 
a  large  arquaintance  with  the  state  of  the  Clerg)'  in  the 
various  dioceses  :  but  especially  from  the  communica- 
tions which  may  naturally  be  supposed  to  pass  between 
him  and  the.  respective  Bishops,  during  his  continuance 
at  their  houses,  he  can  scarcely  fail  of  acquiring  a  know- 
ledge of  tlieir  real  principles,  and  forming  an  estimate  of 
tlie  excellences  and  defects  of  their  episcopal  characters. 
The  occurrences  and  intercourses  of  such  a  visitation 
will  lead  to  admonition,  counsel,  comfort,  or  reproof,  ac- 
cording to  the  various  exigences  of  the  respective  cases. 

It  is  said,  "  that  Laud  visited  the  province  of  Canter- 
•  «  bury,  which  is  the  last  English  archiepiscopal  visita- 
•«  tion.'^*  Whether  any  violent  proceedings  of  that  ar- 
bitrary and  intolerant  Prelate  brought  the  practice  of 
visitation  into  disrepute,  and  caused  it  to  be  abandoned 
by  his  successors,  I  know  not,  but  take  it  for  granted 
they  have  had  some  weighty  reasons  for  discontinuing 
it. 

But  the  duties  of  archiepiscopal  vigilance,  examina- 
tion, and  approbation,  or  censure,  must  ever  retain  their 
obligation  unimpaired  by  all  the  variations  of  time  and 
circumstances.  And  it  is  gratifying  to  reflect,  that 
whatever  superintendence  or  controul  may  be  exercised 
by  your  Grace,  there  can  be  no  ground  for  the  least  ap- 
prehension of  any  thing  like  ecclesiastical  tyranny  or  re- 
ligious persecution.  Every  candid  mind  must  approve 
and  unite  in  the  liberal  and  manly  sentiments  avowed  by 
your  Grace  in  the  House  of  Lords,  in  the  debate  on  a 
bill  lately  introduced  by  Lord  Sidraouth  which  tended  to 
restrict  and  diminish  the  privileges  of  the  Dissenters. 

a  Gisborne's  Duties  of  Men,  vol.  ii.  p.  119. 


XXL 

We  must  all  deprecate  legislative  interference  with  the 
right  of  private  jiulgment  in  matters  of  religion. 

But  though  no  man  can  justly  be  compelled  to  join 
any  Christian  Church,  or  to  profess  a  belief  in  any  par- 
ticular system  of  theology.,  yet  every  one  who  becomes  a 
member  of  any  Christian  Church,  and  professes  his  cor- 
dial belief  of  the  doctrines  contained  in  the  creeds  and 
confessions  of  that  Church,  must  be  considered  as  liaving 
voluntarily  merged  his  private  judgment  in  the  judgment 
of  the  Church.  This  observation  is  peculiarly  applica- 
ble to  every  Clergyman,  and  gains  additional  force  in 
Tiroportion  to  tlie  superiority  of  his  station. 

It  is  justly  remarked  by  the  late  Archdeacon  Paley, 
that  «  the  single  end  we  ought  to  propose  by  Church  es- 
<«  tablishments  is  the  preservation  and  propagation  of 
*(  religious  knowledge.  Every  other  idea,  and  every 
«  other  end,  that  have  been  mixed  with  this,  as  the 
^f  making  of  the  Church  an  engine  or  even  an  ally  of  the 
<•'  State ;  converting  it  into  the  means  of  strengthening 
^^  or  of  diffusing  influence ;  or  regarding  it  as  a  support 
i<  of  regal  in  opposition  to  popular  forms  of  government, 
«  have  served  only  to  debase  the  institution,  and  to  in- 
"  troduce  into  it  numerous  corruptions  and  abuces."* 

If  the  only  legitimate  end  of  ecclesiastical  establish- 
ments be  the  preservation  and  propagation  of  religious 
truth,  and  this  every  real  Christian,  friendly  to  such  es- 
tablishments, will  readily  admit ;  it  follows,  that  the  sys- 
tem of  religious  truth  intended  to  be  taught  must  be 
clearly  stated  and  defined.  Hence  it  has  been  forcibly 
and  conclusively  argued  by  Mr.  Gisborne,  that  "  Arti- 
<'  cles  of  religion  seem  a  necessary  part  of  every  ecclesi 

a  Mor.  and  Pol.  Philos.  vol.  ii.  p.  305,  6th  edit. 


XXI 

"  astical  establishment;  as  forming  the  only  criterion  by 
<«  which  those  teachers  who  hold  the  doctrines  of  the  esta- 
<«  hlishment  can  be  distinguished  from  those  who  do  not. 
fi  The  unlawfulness  of  requiring  any  subscription  what- 
*<  ever,  though  not  unfrequently  asserted,  can  never  be 
^<  evinced.  For  if  it  be  lawful  to  require  of  a  person 
'<  wJio  applies  for  an  office  in  tlie  state,  or  an  employment 
♦<  in  private  life,  some  proof  of  his  possessing  the  quali- 
<*  fications  necessary  for  discharging  the  duties  of  the 
*•  post,  and  an  engagement  that  he  will  discharge  them 
'*  faithfully  while  he  continues  to  hold  it:  why  is  a  simi- 
*<  lar  proceeding  in  the  case  of  ecclesiastical  officers  ne- 
"  cesssarily  unlawful  ?  And  when  an  office  is  instituted 
<*  for  the  purpose  of  inculcating  certain  doctrines,  is  it 
«<  not  lawful  and  reasonable  to  require  of  those  who  volun- 
*f  tarily  apply  for  admission  into  the  office,  an  explicit 
<<  declaration  whether  they  believe  the  doctrines  ?  For 
<«  that  belief  is  a  qualification  indispensably  requisite  to 
<<  their  fulfilling  with  integrity  and  effect  the  functions, 
"  with  the  discharge  of  which  they  desire  to  be  in- 
<<  trusted. "» 

It  is  evident  that  the  Clergy  of  the  Church  of  England 
have  been  aj)pointed  for  the  purpose  of  inculcating  the 
doctrines  contained  in  the  formularies  of  the  Church, 
the  Liturgy,  Articles,  and  Homilies.  To  pretend,  as 
some  have  done,  that  these  formularies  contain  no  pre- 
cise system  of  doctrines,  but  are  equally  adapted  to  the 
subscription  of  the  Arian  and  the  Atlianasian,  of  the  Ar- 
minian  and  the  Calvinist,  is  one  of  the  grossest  libels  on 
the  Church  in  the  power  of  ingenuity  or  malice  to  fa- 
bricate. To  represent  the  Articles  as  articles  of  peace, 
and  to  maintain  that  subscription  does  not  necessarily 

a  Dutlc?!  of  Men,  vol  ii.  p.  ?7. 


XXll 

suppose,  nor  could  ever  have  been  intended  to  ensure, 
the  belief  of  every  person  who  subscribes  them  in  all  tlie 
propositions  which  they  contain,  or  to  allege  that  sub- 
scription ought  to  be  understood  as  implying  assent  to 
them  only  so  far  as  they  arc  consistent  with  the  Sci-ip- 
tures;  this  is  w^orse  tlian  puerile  absurdity,  it  is  an  un- 
manly disingenuous  evasion  of  their  obvious  design,  ex- 
pressed in  the  title  which  they  bear:  "  Articles  agreed 
**  upon  by  the  Archbishops,  and  Bishops,  and  the  whole 
"  Clergy, — for  tlie  avoiding  of  diversities  of  opinions, 
**  and  for  the  establishing  of  consent  touching  true  reli- 
««  gion."  The  Church  assumes,  that  its  public  formula- 
lies  are  all  consistent  with  the  Scriptures,  and  every 
Clergyman  is  supposed  to  have  made,  and  every  one, 
deserving  of  the  character  he  sustains,  has  made,  a  seri- 
ous and  deliberate  examination,  and  arrived  at  the  same 
conclusion ;  in  consequence  of  which  he  "  willingly  and 
« ex  animo,"  subscribes  the  form  required,  wherein 
ff  he  acknowledgeth  all  and  every  the  Articles ; — being 
*<  in  number  thirty  and  nine; — >to  be  agreeable  to  the  word 
<^  of  God."  And  this  subscription  is  further  declared  by 
the  36th  Canon  to  be  <«  roR  the  avoiding  of  azjl  am- 
biguities." 

But  if  the  Articles  of  the  Church  may  be  lawfully  sub- 
scribed w  ith  such  latitude  of  interpretation  as  to  leave  in 
reality  scarcely  any  determinate  meaning  at  all,  what 
opinion  must  we  form  of  such  subscription,  professedly 
made   ^«  for  the  avoiding  of  diversities  of  opi- 

«  NIONS,  AND  FOR  THE  ESTABLISHING  OF  CONSENT 
<<  TOUCHING  TRUE    RELIGION  ?"       Is    it    poSSlblc    for    the 

most  comprehensive  charity  to  consider  it  as  any  other 
than  egregious  trifling  or  solemn  mockery? 


XXIU 

If  every  Clergyman,  or  every  Bishop,  be  at  liberty  to 
preach  or  publish  any  religious  sentiments  he  pleases, 
whether  consistent  or  inconsistent  with  the  Formularies 
of  the  Church,  what  real  advantage  arises  from  the  ex- 
istence and  imposition  of  those  Formularies  ?  Wherein 
does  the  situation  of  the  Clergy  of  the  established  Church, 
in  a  religious  point  of  view,  differ  from  that  of  the  Teach- 
ers of  the  separate  congregations  of  Dissenters  ? 

That  very  diflferent  and  even  opposite  sentiments  are 
held  by  Clergymen  and  Bishops  of  tlie  Church  ;  that  it 
is  impossible  for  the  acutest  ingenuity  to  frame  any  pro- 
positions more  contradictory  to  each  other  than  the  sermons 
delivered  in  some  churches  are  to  the  sermons  delivered  in 
others  ;  and  that  tlie  theological  writings  published  by 
the  Clergy  exhibit  similar  specimens  of  palpable  contra- 
dictions ;  are  facts  too  notorious  to  be  denied  or  doubted 
by  any  person  possessed  of  a  moderate  acquaintance 
with  the  productions  of  the  pulpit  and  the  press.  Some 
of  these  contradictory  doctrines  must  necessarily  be  con- 
trary to  the  Formularies  of  the  Church,  and  those  who 
maintain  them  must  be  chargeable  with  disbelieving  and 
opposing  Articles  which  they  have  solemnly  subscribed,  as 
being, "  all  and  every"  of  them,  "  agreeable  to  the  word 
«  of  God."  And  that  this  capital  breach  of  clerical  and 
episcopal  duty  has  been  committed  by  the  Bishop  of  Lin- 
coln, his  late  treatise,  already  mentioned,  appears  to  me 
to  furnish  the  most  ample  and  undeniable  proofs. 

That  the  principles  of  the  Church  of  England  are 
really  in  harmony  with  those  of  Calvin  and  Calvinists 
in  general,  few  persons,  who  shall  take  the  trouble  of 
perusing  the  following  sheets,  will  have  the  hardihood  to 
deny,  and  very  few,  if  any,  whose  judgments  are  not 


XXIV 

perverted  by  interest,  will  be  so  weak  as  to  doubt.  And 
it  is  worthy  of  being  remarked,  that  this  is  never  doubt- 
ed by  those  who  have  no  immediate  interest  in  the  ques- 
tion. Whatever  be  their  own  doctrinal  attachments  or 
aversions,  they  consider  the  Formularies  of  the  Church 
of  England  as  Calvinistic.  This  is  the  unanimous  opi- 
nion of  all  intelligent  Dissenters,  of  every  variety  of  the- 
ological sentiment,  from  the  pseudo- Calvinistic  antino- 
niiaii  to  the  semi-deistical  follower  of  Socinus  or  Priest- 
ley. That  the  leading  sentiments  maintained  by  Calvin 
were  adopted  by  the  first  founders  of  the  Church  of  Eng- 
land, the  framers  and  compilers  of  the  Articles,  Homilies, 
and  Liturgy  ;  that  haying  adopted  Calvinistic  sentiments 
they  cannot  reasonably  be  supposed  to  have  compiled 
and  imposed  anti-Calvinistic  Formularies;  tJiat  the  For- 
mularies compiled  and  imposed  by  them  were  then  uni- 
versally understood  as  expressive,  «  in  the  true  usual 
<f  literal  meaning,"  of  the  words  and  phrases  employed, 
of  Calvinistic  sentiments  ;  that  the  immediate  successors 
of  the  fiirst  founders  of  the  Church  were  firm  believers 
and  strenuous  defenders  of  the  same  principles ;  that  for 
the  first  fifty  years  after  the  establishment  of  the  reform- 
ed Church  of  England  it  is  scarcely  possible  to  find  half 
a  dozen  divines  witiiin  its  pale  whg,  opposed  these  princi- 
ples :  these  assertions  can  be  supported  by  the  highest 
degree  of  moral  evidence  of  which  such  propositions  are 
susceptible,  and  several  of  them  arc  established  beyond 
all  doubt  in  the  following  pages.  In  addition  to  the  evi- 
dence there  adduced,  it  may  be  stated,  that  in  the  year 
1629,  sixty-seven  years  after  tlie  compilation  of  the  39 
Articles,  the  House  of  Commons  passed  the  following 
vote :  "  We  the  Commons  in  parliament  assembled  do 
<<  claim,  protest,  and  avow  for  truth  the  sense  of  the  Ar- 


XXV 

*<  tides  which  were  established  by  Parliament  in  the 
f<  thirteenth  year  of  our  late  Queen  Elizabeth,  which  by 
<<  the  public  act  of  the  church  of  England,  and  by  the 
*«  general  and  current  expositions  of  the  ministers  of  our 
«  Church,  have  been  delivered  unto  us  ;  and  we  reject 
«  the  sense  of  the  Jesuits  and  Arminians  and  all  others 
t<  wherein  they  differ  from  us." 

Perhaps  it  may  be  pleaded,  that  since  that  period  the 
Church  of  England  has  undergone  a  most  material 
change;  that  though  its  creeds  and  confessions  have 
never  been  altered,  yet  the  majority  of  both  Clergy  and 
Laity  have  long  ceased  to  hold  Calvinistic  sentiments, 
and  that  the  Church  therefore  ought  not  now  to  be  con- 
sidered as  a  Calvinistic  Churcl>. 

But  nothing  can  be  more  fallacious  than  such  a  plea. 
The  maxim,  **  defendit  numerus,''  is  not  applicable  here. 
The  moral  quality  of  actions  is  not  affected  by  the  num- 
ber of  those  who  practise  them.  No  multiplication  of 
examples  can  ever  make  that  right  which  was  originally 
and  intrinsically  wrong.  The  injunction  of  Heaven  is, 
«  Thou  shalt  not  follow  a  multitude  to  do  evil."* 

It  is  not  the  defection  of  any  number  of  persons,  whe- 
ther Clergy  or  Laity,  from  the  genuine,  original  princi- 
ples of  the  Church,  that  will  justify  any  one,  who  does 
not  cordially  embrace  and  believe  those  principles,  in  the 
solemn  declaration  of  assent  and  consent  required  of 
every  Clergyman  as  the  sine  qua  non,  the  indispensable 
condition  of  his  admission  to  holy  orders.  The  Articles 
of  the  Church  remain  precisely  the  same  as  they  were  in 
the  reign  of  Queen  Elizabeth.  Common  sense  and  com- 
mon integrity  require,  that  tlie  sense  in  which  they  were 

a  Exod.xxUi,  J. 

C 


XXVI 

intended,  imposed  and  understood  then,  be  the  sense  in 
\vhich  they  should  be  understood  and  subscribed  now. 
Lapse  of  time  effects  no  change  in  religious  truth.  If  in 
any  'subsequent  period  it  had  been  discovered  that  the 
Reformers  had  been  mistaken,  that  the  Church  was  es- 
tablished upon  principles  not  strictly  orthodox ;  if  any 
passages  in  the  Articles,  Homilies,  or  Liturgy,  taken 
*i  in  the  true  usual  literal  meaning,"  had  been  found  to 
be  «  contrary"  or  not  "  agreeable  to  tlie  word  of  God," 
ought  not  such  passages  to  have  been  altered  or  expung- 
ed ?  Or  if  those  of  the  Clergy  or  Bishops,  who  enter- 
tained such  sentiments,  had  not  sufficient  influence  to  pro- 
cure the  omission  or  alteration  of  the  obnoxious  passages, 
ought  they  not  to  have  resigned  their  preferments,  and 
to  have  renounced  all  connexion  with  a  Church,  which 
they  must  have  considered  as  erroneous  ?  Would  not  this 
have  been  more  consistent  with  that  integrity  of  moral 
principle,  which  ought  to  characterise  all  Christians, 
and  especially  all  Deacons,  Priests,  and  Prelates ;  than 
to  continue  subscribing,  and  requiring  subscription,  to 
Articles,  in  "  the  literal  and  grammatical  sense,"  after 
that  sense  had  been  generally  abandoned  ? 

The  abandonment  of  the  true  sense  of  the  Articles  by 
great  numbers  of  the  Clergy  has  he^n  too  evident  to  es- 
cape particular  observation.  In  the  year  1675  the  Earl 
of  Shaftetebury  said  in  the  House  of  Lords, — •"  I  am  ex- 
"  tremely  in  the  dark  to  find  the  doctrine  of  predestina- 
<^tion  in  the  seventeenth  article  to  be  owned  by  so  few 
<«  great  Doctors  of  the  Church."  The  same  fact  was 
stated  in  more  general  terms  in  the  same  House  nearly  a 
century  after,  by  the  great  Earl  of  Chatham.  «  We 
«  (said  his  lordship)  have  a  Calvinistic  Creed,  and  an 
Armiuiaa  Clergy." 


XXVil 

But  the  Bishop  of  Lincoln  leaves  every  preceding 
writer,  who  has  pleaded  for  Clerical  Subscription  on 
any  other  tlian  Calvinistic  principles,  far  behind  him* 
He  ph\inly  and  boldly  asserts  the  Creed  of  tiie  Church  o^ 
England  to  be  anti-Calvinistic,  and  employs  no  small 
portion  of  labour  and  sophistry  to  impose  an. anti-Calvin  • 
istic  sense  on  its  Liturgy,  Articles,  and  Homilies.  Am- 
ple proof  of  what  the  Bishop  denies  is  contained  in  the 
following  sheets.  But  it  is  curious  to  observe,  that  the, 
Calvinistic  part  of  the  Clergy,  both  in  their  preaciiing 
and  in  their  writings,  frequently  introduce  various  pas- 
sages from  the  Formularies  of  the  Churcli,  as  fairly  and 
fully  expressing  the  sentiments  they  believe  and  main- 
tain, without  any  addition,  limitation,  or  commentary; 
but  that  when  the  Bishop  quotes  the  seventeenth  Article, 
to  state  his  sentiments  respecting  predestination,  he  inter- 
lards it  with  so  many  additions  and  limitations,  as  to  con- 
vey a  very  different  notion  c^  the  subject  from  what  the 
Article  itself,  taken  « in  the  true  usual  literal  sense," 
Would  naturally  convey  to  any  unsophisticated  mind. 

Does  not  this  mode  of  proceeding  very  much  resemble 
what  in  common  life  is  called  an  evasion  of  the  law, 
which  in  various  cases  is  deemed  an  aggravated  offence, 
and  punished  with  douhle  the  penalty  attached  to  a  Uiore. 
direct  breach  of  it?  It  is  like  springing  a  mine  under  the 
foundations  of  the  Church  ;  and  cannot  but  be  regarded 
by  every  true  Churchman  as  more  insidious,  and  likely 
to  be  more  pernicious,  than  an  open  attack. 

If  a  j)arochial  Clergyman  has  been  deprived  of  his  liv- 
ing, and  a  Fellow  of  a  College  expelled  from  an  Univer- 
sity, for  impugning  the  doctrine  of  one  Article,  shall  tlie 
doctrines  really  contained  in  other  Articles  be  opposed 
with   impunity  ?  Does  that  which  is  heresy  in  a  Priest, 


XXVlll 

become  orthodoxy  in  a  Bishop  ?  Docs  the  guilt  of  of- 
fences, either  civil  or  canonical,  diminisli  in  proportion 
to  the  dignity  and  eminence  of  station  of  those  by  whom 
they  are  committed  ? 

Can  we  wonder  at  the  language  of  the  enemies  of  the 
Church  on  this  subject?  One  of  them  says  :  "  There  is  a 
««  book,  called  the  Bible,  in  which  such  and  such  doc- 
<«  trines  are  written  as  with  a  sunbeam.  There  is  also 
*^  an  establishment,  called  tlie  Church,  which  teaches  the 
<«  self-same  doctrines,  and  is  the  very  echo  of  that  book. 
*•'  This  Bible  is  said,  by  the  Clergy,  to  be  of  Divine  au- 
<«  thority,  and  a  revelation  from  God.  And  for  the 
<«  Church,  they  tell  us,  it  is  the  best  and  purest  in  the 
^<  w^orld  ,•  and  indeed,  unless  they  thought  it  so,  nothing 
«<  could  justify  their  solemn  subscription  to  its  decisions. 
«  Yet  how  many  of  them  open  their  mouths,  and  draw 
<'  their  pens,  agamst  those  very  decisions  to  which  they 
(i  have  set  their  hands  !  Can  those  of  them,  who  do  this, 
*«  really  believe  the  Scriptures  to  be  divine,  and  their 
<»'  Church  to  be  in  the  right  ?  Does  it  not  rather  look  as 
*«  if  religion  was  no  more  than  a  state  engine  on  the  one 
ii  hand,  and  a  genteel  trade  on  the  other  ?"* 

Another  of  them  reproaches  the  Church  in  such  strains 
as  these.  «  ^At  one  time,  predestination  is  of  high  con- 
<i  sequence,  and  made  an  article  of  faith,  and  all  free  will- 
«  ers  should  be  banished  the  land,  or  locked  up  in  dun- 
«  geons,  like  w  ild  beasts  ;  which  was  the  judgment  of 
*<  the  Bishops,  in  James  the  First's  days,*  concerning  the 

a  Sloss  on  tlie  Trinity,  pref.  p.  10. 

b  Independent  Whi^,  (not  t!ie  newspaper  of  that  name,)  vol.  ii.  p.  9. 

c  The  date  here  assigned  to  this  fact  is  apprehended  to  be  incor- 
rect. The  advice  mentioned  was  g^Lven  in  the  reign  of  Queen  Elizabeth. 
Tlic  particulars  may  be  seen  in  Strype's  Annals,  kc.  ch.  xvii.  p.  '207. 


^<  Arminians.  At  a  different  season,  wlien  prefermcnls 
^i  ran  high  on  the  other  side,  as  in  King  Chailcs  the 
/«  First's  reign,  and  ever  since,  Arminianism  not  only 
<i  recovers  credit,  but  grows  modish,  and  consequently 
^'  orthodox ;  whilst  predestination  becomes  an  old-fashion- 
^<  ed  piece  of  faith,  and  a  sure  sign  of  fanaticism.  And 
«  yet  it  continues  one  of  the  thirty-nine  Articles  i  and 
'<  yet  it  must  not  be  believed  ;  and  yet  it  must  be  signed 
^«  and  assented  to  with  a  sincere  assent." 

From  the  same  quarter  the  Clergy  are  assailed  wit!i 
the  following  cutting  expostulations :  «  Is  tliere  one  of  you 
«  that  conforms  to  the  genuine  sense,  or  even  to  tlie  words, 
•'«  of  the  Articles?  Are  not  those  Articles  Calvinistical  I 
<i  Where  they  not  composed  by  Calvinists^  And  arc  yo!i 
"  not  now,  and  have  been  long,  Arminians  ?  And  do  you 
*•'  not  write  and  preach  against  those  who  defend  predes- 
*<  tination,  which  is  one  of  your  own  Articles  ?  V/iil  you 
•'<  say  that  Articles,  will  you  say   tiiat  oaths,  are  to  be 
«  taken  in  a  sense  different  from  the   words,  different 
^f  from   the  meaning  of  those  who  composed  them  ?     If 
'•'  you  do,  then  you  maintain  that  Papists,  nay  Mahome^ 
•'«  tans,  may  subscribe  our  Protestant  Articles,  and  be 
•■«  still  Mahometans  and  Papists. —  iVhat  subscriptions  or 
*■<  declarations,  or  indeed  wiiat  other  tics,  can  bind  men 
«  who  subscribe  the  direct  contrary  to  what  they  believe  I 
«  Subscribe   the   doctrines  of  Calvin,  yet  remain   an- 
<•'  tagonists  to    Calvin  ?    Is   this    practice,   this   solemn 
'<  assertion  of  a  falsehood,  for  the  honour  of  .rcliglfin 
«  or  of  Churchmen  ?    Or  is  it  not  the  direct  method  to 
<•'  harden  men  against  truth  and  conscience,  and  to  turn 
«<  holy  things  into  contempt  ?  Yet  you  still  go  on  to  suh- 

C  2 


XXX 

"  scribe  those  Articles ;  still  to  disbelieve  and  contradict 
ii  them."a 

Under  the  existing  circumstances  there  is  no  room  to 
wonder  at  such  observations.  But  ought  not  something 
to  be  done  by  the  Dignitaries  of  the  Church  to  rescue  the 
Clergy  at  large  from  these  censures  ?  Above  all,  does  it 
not  behove  the  Primates  to  inquire  into  the  causes  of  sucli 
serious  charges,  and  to  take  some  effective  steps  towards 
removing  them  ? 

The  conspicuous  part  which  your  Grace  has  taken  in 
the  Society  lately  instituted,  for  educating  the  children  of 
the  poor  in  the  principles  of  the  Church  of  England,  for- 
bids me  to  question  your  readiness  to  manifest  equal 
anxiety  and  zeal  for  the  religious  instruction  and  spiritual 
edification  of  the  adults  of  the  community.  But  how  are 
Ihese  objects  provided  for  in  the  present  state  of  the  esta- 
blished ministry?  Such  is  the  discordance  between  the 
doctrines  preached  in  different  churches,  and  in  some 
cases  even  in  the  same  church  on  different  parts  of  the 
day,  by  Clergymen  who  have  all  subscribed  to  the  same 
theological  system,  that  a  regular  churchman,  unless  he 
previously  knows  w!io  will  occupy  the  pulpit,  cannot  form 
even  a  probable  conjecture,  whether  he  shall  hear  truth 
or  error,  orthodoxy  or  heresy. 

An  observation  long  ago  made  by  Dr.  Waterland,  on 
tlie  subject  of  clerical  subscription  by  those  who  did  not 
fully  agree  with  the  doctrine  of  the  Church  respecting  the 
Trinity,  is  equally  applicable  to  the  subject  more  imme- 
diately under  consideration.  <*  If  either  State  oaths  on 
«<  t!je  one  hand,  or  Church  subscriptions  on  the  other, 
'f  once  come  to  be  made  light  of;  and  subtleties  be 
»•  invented  to  defend,  or  palliate,  such  gross  insincerity, 

a  Ind.Wh.  vol  iii,  p.  403,  404. 


XXXI 

«  Vfe  may  bid  farewel  to  principles,  and  religion  will  be 
('  little  better  than  disguised  atlieism."*  But  every  one, 
at  all  acquainted  with  the  state  of  the  Clergy,  knows 
that  in  innumerable  instances  tljeir  «<  Chuch  sub^crip- 
"  tions"  have  been  "made"  as  "light  of"  as  the  gene- 
rality of  oaths  taken  at  our  custom-houses,  which  have 
long  been  proverbial  as  so  many  unmeaning  forms.  But 
what  becomes  of  principles  ?  If,  as  has  been  justly  ob- 
served, every  posture  is  an  approximation  to  a  shape^, 
and  every  act  an  advance  towards  a  habit,  what  fatal 
effects  may  not  such  solemn  acts  of  gross  insincerity  be 
reasonably  expected  to  produce  on  the  moral  sense  of  the 
Clergy  themselves  !  And  how  is  it  possible  for  the  Laity 
to  escape  the  mischievous  consequences  ? 

Are  there  not  too  many,  who  commence  the  clerical 
career  by  «  subscribing  willingly  and  ex  animo"  to  cer- 
tain Articles,  as  being  «  all  and  every  agreeable  to  the 
«  word  of  God,"— which  they  have  scarcely  given  them- 
selves the  trouble  to  read,  or  perhaps  have  read  and  dis- 
believed and  never  intend  to  preach  ?— Of  such  unworthy 
sons  of  the  Church,  such  antipodes  of  what  Clergymen 
ought  to  be,  we  may  well  say—-* 

"  Is  this  the  path  of  sanctity  ?  Is  this 

*'  To  stand  a  way  mark  in  the  road  to  bliss  ? 

"  Himself  a  wanderer  from  the  narrow  way, 

*'  His  silly  sheep,  what  wonder  if  they  stray  ? 

"  Go,  cast  your  orders  at  your  Bishop's  feet, 

"  Send  your  dishonour'd  gown  to  Mon mouth-street. 

**  The  sacred  function  in  your  hamis  is  made, 

"  Sad  sacrilege  !  no  function,  but  a  trade.**  Cowpeh. 

Happy  for  the  Church,  that  amidst  the  too  genera! 
tlcreliction   of  principle,  there   are  some  to  be   founds 

a  First  Defence  of  Queries,  against  Dr.  Clarke,  pref.  p.  4. 


xxxu 

among  the  various  orders  of  the  Clergy,  who  possess  » 
different  character.  It  may  surprise  many  persons  to 
hear  those  represented  as  the  truest  Sons  of  the  Church, 
who  are  so  frequently  stigmatised  in  the  language  of  in- 
vective, ridicule,  and  contempt.  But  let  the  matter  of 
fact  at  this  very  time  be  fairly  and  fully  examined. 

\yho  among  the  Clergy  are  the  most  exact  in  fulfilling 
«<  the  solemn  promise  and  vow  that  was  made  in  their 
ff  name  at  their  baptism,"  and    subsequently  «  ratified 
*«  and  confirmed  in  their  own  persons,'^*  to  «  renounce 
«i  the  Devil  and  all  his  works,  the  pomps  and  vanity  of 
^i  this  wicked  world,  and  all  the  sinful  lusts  of  the  flesh  ?''^ 
not  only  avoiding  the  grosser  pollutions,  the  vulgar  vices 
of  the  world,   but  also  refraining  from  the  various  gay 
and  fashionable  expedients  which  perverse  ingenuity  has 
contrived   for  murdering  time  and  dissipating   serious 
thought  ?  Who  are  the  most  diligent  in  discharging  the 
duties  of  their  ofiice  public  and  private  ?  Who  are  most 
^<  attentive  to  reading,  to  exhortation,  to  doctrine ;  me- 
*<  ditating  upon  these  things ;  giving  themselves  wholly 
<<  to  them ;  that  their  profiting  may  appear  unto  all  ?"*^ 
Who  are  most  laborious  in  «  preaching  the  word,  instant 
tt  in  season  and  out  of  season  f'^  privately  as  well  as 
publicly  «<  reproving,  rebuking,  exiwrting  with  all  long 
*<  suffering  and  doctrine  ?"     Who  are  followed  by  the 
most  numerous  and  attentive  congregations  ?    Of  whom 
may  it  truly  be  said,  as  it  was  of  our  divine  Lord,  during 
his  ministry  on  earth,  that  « the  common  people  heard 
«<  him  gladl.r  ?"*     Whose  preaching  is  most  effectual  «  by 
<<  sound  doctrine  both  to  exhort  and  to  convince  the 

a  Confirmation  Service.  b  Catechism. 

c  1  Tim.  iv.  13, 15.  d  2  Tim.  iv.  i.\ 

c  Mark  xii.  57". 


XXXlll 

•<  gainsayers"* — to  "  convert  sinners  from  the  error  of 
^<  their  ways"^ — to  <<  turn  many  to  righfeousness"'^ — to 
<*  make  men  wise  unto  salvation,  by  faith  in  Christ 
"  Jesus  ?''^ — .Who  are  the  closest  followers  of  tlie  apos- 
tolic exhortation,  <«  Be  thou  an  example  of  the  believers, 
<*  in  word,  in  conversation,  in  charity,  in  spirit,  in  faitli, 
"  in  purity  ?"«  Who  possess  the  refined  pleasure  of  bc- 
Ijolding  the  most  important  practical  advantages  result- 
ing from  their  labours — such  as,  the  libertine  become 
cliaste,  the  drunkard  sober,  the  avaricious  liberal,  tho 
slothful  industrious,  the  fraudulent  honest,  the  censorious 
candid,  the  liar  a  speaker  of  truth,  the  contentious  peace- 
able, the  passionate  meek,  the  proud  humble,  the  mali- 
cious benevolent  ,*  in  a  word,  those  who  «  were  the  ser- 
"  vants  of  sin,  made  free  from  sin,  and  become  servants 
((  of  God,  having  their  fruit  unto  holiness,  and  the  end 
"  everlasting  life  ?"^  The  answer  to  these  questions,  to 
be  consistent  with  truth,  must  be— Those  who  subscribe 
THE  Articles  in  «  THE  LITERAL  AND  GRAM- 
MATICAL SENSE/'  No  person  can  attend  their 
ministrations,  and  observe  the  multitudes  hanging  upon 
their  lips,  without  contrasting  the  interest  excited  by 
their  sermons  to  the  indifference  discovered  undei*  those 
of  the  generality  of  their  brethren.  And  every  unpre- 
judiced observer  finds  himself  surrounded  by  numerous 
proofs,  that  their  preaching  does  in  fact  answer  the  ends 
for  which  the  preaching  of  the  Gospel  was  originally  in- 
stituted. 

What  sincere  regret,  then,  must  it  occasion  to  every 
true  Churchman,  that  these  firmest  friends  and  most  ac« 

a  Tit.i.9.  b  James  v.  20. 

c  Daniel  xii.  3.  d  2 'i'im.  iii.l5. 

e  1  Tim.  iv.  12.  f  Uom.  vi.  20,  22 


f  XXXiV 

live  promoters  of  the  best  interests  of  the  Gliurch  should 
be  discountenanced  by  any  of  those  who  ought  to  encour- 
age them  in  their  work,  and  to  rejoice  in  the  success  of 
their  labours !  Yet  such  is  the  melancholy  fact.  The 
pulpit  and  t!ie  press,  the  episcopal  charge,  and  the  pri- 
vate intercourse,  have  all  been  employed  to  raise  preju- 
dices against  them,  and  bring  them  into  general  disre- 
pute ;  and  the  most  pointed  measures  have  been  adopted 
to  contract  the  sphere  of  their  exertions.  But  on  this  I 
forbear  to  expatiate. 

Let  not  your  Grace  be  carried  away  witli  the  current 
of  anti-evangelical  zeal,  or  becalmed  into  inaction  by  a 
morbid  apathy  to  any  important  sentiment.  Let  it  not 
be  regarded  as  a  matter  of  indifference,  whether  the  ge- 
nuine principles  of  the  Church  be  maintained  or  dis-  ^ 
carded;  whether  the  Laity  who  attend  their  parochial 
churches  be  fed  with  <«  the  sincere  milk  of  the  word,"* 
or  starved  on  anti-christiaa  semipagan  husks;  whether 
tliey  '<  are  taught  as  the  truth  is  in  Jesus,'*^  or  are  toss- 
ed «  to  and  fro  and  carried  about  with  every  wind  of 
«  (h)ctrine.-'^  Much  may  be  done  by  the  authority  and 
exertions  of  a  Primate,  to  banish  the  indifference,  to 
rouse  the  torpor,  to  shame  the  inconsistences,  to  correct 
the  mistakes,  to  quicken  the  diligence,  to  animate  the 
zeal,  and  to  give  a  proper  direction  to  the  efforts,  of  the 
various  orders  of  the  Clergy.  And  if  the  conversion  of 
one  sinner  from  the  eiTor  of  his  way^  be  productive  of 
such  honour  and  happiness  to  him  who  is  the  instrument 
of  the  important  change ;  wliat  honour  and  happiness 
must  await  tlie  Primate,  whose  exertions  shall  be  ren- 
dered  by  the  divine  blessing,  the  means  of  accomplish- 

a  1  Pet.  ii.  3.  b  Eph.  iv.  21. 

c  Ephts.  iv.  U  d  James  v.  20.    Dan.  xii.  3 


XXXV 

ing  among  the  Clergy  of  a  nation  such  a  change,  as  can- 
not fail  of  extending  its  beneficial  influence  through  all 
the  gradations  of  society,  from  the  palace  to  the  cottage  ! 
May  this  honour  and  happiness  be  enjoyed  by  your 
Grace! 

May  your  Grace  and  all  your  Clerical  brethren, 
Bishops,  Priests,  and  Deacons,  both  beneficed  and  un- 
beneficed, "  study  to  show  yourselves  approved  unto 
"  God,  workmen  that  need  not  to  be  ashamed,  rightly 
<^  dividing  the  word  of  truth  ;"*  may  you  ««  in  all  things 
ff  show  yourselves  patterns  of  good  works;  in  doctrine 
«  showing  uncorruptness,  gravity, sincerity, sound  speech 
«  thatH:annot  be  condemned ;  that  he  that  is  of  the  con- 
«  trary  part  may  be  ashamed,  having  no  evil  thing  to 
«  say  of  you;'"*  may  you  «  u}  all  things  approve  your- 
«  selves  as  the  ministers  of  God;"<^  so  that,  «  when  the 
'<  Chief  Shepherd  and  Bishop  of  Souls  shall  appear,"^ 
you  <<  may  have  confidence  and  not  be  ashamed  before 
«  him  at  his  coming;"*  but,  being  «  found  faithful  stew- 
^«  ards  of  the  mysteries  of  God,"^  may  every  one  of  you 
hear  from  his  lips  the  approving  sentence,  «  Well  done, 
"  good  and  faithful  servant''^— and  «  entering  into  the 
<«  joy  of  your  Lord,"  receive  from  his  hands  «  a  crown 
«  of  glory  that  fadeth  not  away!"^ 

I  am,  my  Lord, 

Your  Grace's  most  obedient  servant, 

r  A  LAYMAN. 

April  30,  1812. 

a  2  Tim.  ii.  15.  b  Tit.  ii.  7,  8. 

c  2  Cor.  vi.  4.  d  1  Pet.  ii.  25;  v.  4. 

e  1  John  ii.  28.  f  1  Cor.  iv.  2. 

g  Matt.  XXV.  21.  h  1  Pet.  v.  4. 


THE 


FATHERS,  THE  REFORMERS, 


CHAPTER  I. 

Introduction, 

The  following  work  has  been  occasioned  by 
a  recent  publication  of  Dr.  Tomline,  the  present 
Bishop  of  Lincoln,  entitled,  "  A  Refui^tion  of 
''  Calvinism.''  Some  persons  will  probably  think 
it  a  very  presumptuous  undertaking  for  an  obscure 
layman  to  controvert  points  of  theology  with  a 
dignitary  of  the  church.  But  if  what  is  advanced 
be  consistent  with  truth,  it  cannot  be  of  much  im- 
portance from  what  quarter.it  may  proceed. 

It  is  not  intended  to  follow  his  lordship  through 
all  the  parts  of  his  multifarious  volume,  in  order 
to  show  the  complete  failure  of  his  pretended 
^'  Refutation. '^  To  expose  the  inaccurate  state- 
ments, to  confute  the  erroneous,  principles,  to  de- 
tect the  fallacious  reasonings,  to  overturn  the  un- 
founded conclusions,  to  repel  the  injurious  accusa- 
tions with  which  the  work  abounds,  would  require 
a  book  twice  as  large  as  that  of  his  lordship. 

But  it  is  necessary  to  animadvert  a  little  on  oi  e 
circumstance  which  will  hardly  admit  of  his  lord- 

D 


38 

ship's  exculpation  from  the  charge  of  unfairness 
and  disingenuity. 

^^  The  design  of  the  work''  is  stated  in  the  pre- 
face to  be  ^'  to  refute  the  peculiar  doctrines  of  the 
*'  system  of  theology  which  was  maintained  by 
^»  Calvin."  Yet  it  is  evident  from  the  beginning  of 
the  second  chapter,  and  from  various  other  parts  of 
the  book,  that  the  real  object  was  to  confute  and 
write  down  those  who  now  pass  under  the  general 
denomination  of  Calvinists.  If  this  was  not  the 
real  object,  his  lordship  has  travelled  consideral^ly 
out  of  his  way,  and  might  have  spared  his  many 
censorious  reflections  on  <<  these  modern  Calvinis- 
^^  tic  writers,  these  promoters  of  schism,  these  arro- 
^•'  gant  enthusiasts,  who  endanger  the  church  by 
^'  their  active  hostility,  propagating  with  unremit- 
•»  ted  zeal  doctrines  by  which  the  credulity  of  un- 
^'»  think^jig  persons  is  imposed  upon  in  the  present 
^^  times.''*  For  notliing  of  this  could  be  necessa- 
ry to  the  refutation  of  writings  composed  and  pub- 
lished by  Calvin  above  two  hundred  andlifty  years 

His  lordship  is  not  ignorant  that  the  majority  of 
those  persons  who  at  present  either  assume  or  re- 
ceive the  appellation  of  Calvinists  do  not  adopt 
every  sentiment  held  by  Calvin,  p.  568,  569.  Yet 
he  pertinaciously  insists  on  using  the  term  as  in- 
cluding the  belief  of  every  opinion  maintained  in 
the  writings  of  that  reformer.  In  justification  of 
this  practice,  he  affirms,  that  ''  its  peculiar  doc- 
^'  trines  considered  as  a  system  are  so  connected 
*^  and  dependent  upon  each  other,  that  if  you  em- 
<^'  brace  one,  you  must  embrace  all,"  p.  570. 

*  Pp  54,  76,  142,  253 


39 

If  this  be  merely  a  question  about  the  propvicly 
of  applying  the  term  Calvinism  to  any  system 
whicli  does  not  comprise  all  the  tenets  espoused 
by  Calvin,  it  is  a  mere  ^^  strife  of  words/^  and  un- 
deserving of  further  discussion.  Only  let  it  be  ob- 
served, that  Dr.  Tomline  is  not  justified  in  this  case 
by  the  common  use  of  terms  of  this  description. 
It  may  be  questioned  whether  it  is  in  his  lordship's 
power  to  specify  a  single  instance  of  an  appella- 
tion derived  from  the  name  of  any  eminent  writer, 
especially  a  voluminous  one,  and  used  to  denote  a 
theological  system,  whicli  in  its  common  accepta- 
tion includes  every  sentiment  maintained  by  the 
theologian  whose  name  it  bears. 

If  this  be  necessary  to  constitute  Calvinism,  it 
is  easy  to  show  a  confession  of  faith  framed  by 
Calvin  himself  which  cannot  be  denominated  Cal- 
vinistic — a  confession  of  faith  drawn  up  by  that  re- 
former to  be  presented  to  the  French  King  on  be- 
half of  the  Protestants  of  Paris. 

But  in  writing  against  the  modern  Calvinists,  is 
it  not  extremely  disingenuous  in  his  lordship,  to 
attribute  to  them  tenets  which  he  knows  they  dis- 
avow, to  represent  them  as  responsible  for  conclu- 
sions whicli  they  abhor,  and  to  argue  on  the  suppo- 
sition of  their  holding  principles  which  were  never 
held  by  Calvin  himself,  or  by  any  persons  called 
by  his  name  ?  Can  this  mode  of  proceeding  be 
justified  by  his  lordship's  bare  assertion,  that 
''  Calvinism  will  not  admit  of  partial  adoption  ; 
''  and  that  if  you  embrace  one  of  its  tenets  you 
"  must  embrace  all  ?"  The  absurdity  as  well  as 
disingenuousness  of  this  polemical  artiilce  is  too 
evident  to  need  further  animadversion. 


#0 

The  comparison  iu  the  sixth  chapter  betwceu 
the  Calvinists  and  some  of  the  earliest  heretics 
must  not  be  passed  over  entirely  unnoticed.  With- 
out estimating  Dr.  Tomline^s  capacity  of  discern- 
ment far  below  the  common  standard,  it  is  impos- 
sible to  attribute  to  any  conceivable  motive  of  fair 
or  candid  controversy  the  plentiful  shower  of  ab- 
surdities and  impieties  discharged  in  that  chapter 
against  the  devoted  objects  of  his  lordship's  theo- 
logical hostility ;  like  so  many  Indian  arrows, 
])arbed  in  order  to  lacerate  where  they  enter,  and 
dipped  in  poison  to  insure  the  mortality  of  their 
wounds.  The  whole  compass  of  language  fur- 
nishes no  terms  too  severe  to  be  employed  in  the 
reprobation  of  such  weapons  of  episcopal  warfare. 
But  veneration  for  the  mitre  forbids  the  use  of  any 
language  against  a  prelate,  that  could  express  half 
the  indignation  which  the  perusal  of  that  chapter 
must  necessarily  excite  in  every  ingenuous  mind. 
It  is  most  devoutly  to  be  wished,  that  every  theo- 
logian would  study  that  ^^  charity'^  which  ^^rejoi- 
''  ceth  in  the  truth.'' 

While  the  modern  preachers,  writers,  and  pri- 
vate Christians,  whom  his  lordship  is  opposing,  do 
not  coincide  in  all  the  sentiments  contained  in  the 
writings  of  Calvin,  and  while  they  tlisclaim  the 
reception  of  any  principles  of  religion  on  his  au- 
thority, or  that  of  any  uninspired  man  ;  they  do  not 
in  general  refuse  the  name  of  Calvinists,  as  a  term 
of  distinction,  easily  understood,  and  superseding 
the  necessity  of  those  tedious  circumlocutions  which 
must  otherwise  be  frequently  employed.  Thepro- 
priety  of  the  term  they  consider  as  sufficiently  sup- 
ported by  their  agreement  with  the  leading  princi- 


41 

pics  adopted  by  that  eminently  great  and  good 
man,  notwithstanding  their  rejection  of  some  tenets 
which  he  thQUj2;!it  necessary  appendages,  but  which 
they  consider  as  unnecessary  incumbrances  of  the 
general  system. 

Dr.  Tomline  asserts,  that  the  Church  of  En^- 
land  is  anti-calyinistic.  Perhaps  the  shortest 
nietlu)d  of  overturning  his  lordship's  position  is  by 
establishing  an  opposite  one.  To  effect  this  scarce- 
ly any  thing  will  be  requisite  but  a  selection  and 
comparison  of  extracts  from  different  writings. 

I  shall  therefore  proceed,  without  further  intro- 
duction, to  adduce  passages  from  Calvin's  Insti- 
tutes of  the  Christian  Religion,  which  contain  hi:^ 
gl^en^ments  on  Original  Sin,  Free  Will,  llegenera- 
^lioiT  and  Sanctilication  by  the  Holy  Spirit,  Jusliti- 
catiouj  Faith,  Good  Works,  Predestination  a#cl 
Election;  and  vvliich,  I  apprehend,  also  express 
the  sentiments  of  Calviuists  in  general  on  ti)esc 
important  subjects.  In  comparison  with  these  will 
be  exhibited  extracts  from  tlie  Formularies  of  tiic 
Church  of  England.  And  in  contrast  to  the  ex- 
tracts from  f)oth  these  sources,  especially  th;-  laller, 
I  shall  make  some  quotations  from  his  lordship, 
accompanied  with  a  few  observations. 


1} 


n 


CHAPTER  n. 


Of  Original  Sin, 


CilURCH  OF  ENGLAND. 


CALVIN. 


Original  sin  standeth 
not  in  the  following  of  Adam 
(as  the  Pelagians  do  vainly 
talk)  ;  but  it  is  the  fault  and 
corruption  of  the  nature  of 
every  man,  that  naturally  is 
ingendered  of  the  offspring 
of  Adam,  whereby  man  is 
very  far  gone  from  original 
righteousness,  and  is  of  his 
own  nature  inclined  to  evil, 
so  that  the  flt\sh  lusteth  al- 
ways contrary  to  the  spirit; 
and  therefore  in  every  per- 
son born  into  this  world,  it 
deserveth  God's  wrath  and 
damnation.— »^ri.  9. 

We  be,  of  ourselves,  of 
such  earth  as  can  bring  forth 
nothing  but' weeds,  nettles, 
brambles,  briar,  cockles,  and 
darnel.  Our  fruits  be  de- 
clared in  tlie  5th  chapter  to 
the  Galatians.  We  have 
neither  faith,  charity,  hope, 
patienc^^  chastity,  nor  any 


Original  sin  is  an  heredita- 
ry pravity  and  corruption  of 
our  nature,  diffused  througIi.fa^ 
all  the  faculties  of  the  soul  ;' 
rendering  us  obnoxious  to 
the  wrath  of  God,  and  pro- 
ducing in  us  those  works 
which  the  Scripture  calls 
works  of  the  flesh. 

I'hese  two  things  should 
be  distinctly  observed  :  first, 
that  our  nature  being  so  en- 
tirely vitiated  and  depraved, 
we  are^  on  account  of  this 
\ery  corruption,  considered 
as  convicted  and  justly  con- 
demned in  the  sight  of  God, 
to  whom  nothing  is  accept- 
able but  righteousness,  in- 
nocence, and  purity. 

The  other  thing  to  be  re- 
marked is,  that  this  depravi- 
ty never  ceases  in  us,  but  is 
perpetually  producing  new 
fruits,  those  works  of  the 
flesh  which  we  have  already 


43 


CHCRCII  OF  ENGIAND, 


CALVIN^. 


thing  else  that  good  is,  but 
of  God  ;  and  therefore  these 
virtues  be  railed  there,  the 
fruits  of  the  Holy  Ghost  and 
not  the  fruits  of  man.' — *9. 
Horn,  on  the  misery  of  man, 
p.  9. 

Man  of  his  own  nature  is 
^—only  given  to  evil  thoughts 
and  wicked  deeds,>-^l  Horn. 
NVhitsun.* 


described,  like  the  emission 
of  flame  and  spares  from  a 
heated  furnace,  or  like  the 
streamsof  water  from  an  un- 
failing spring.  Wherefore, 
those  who  have  defined  ori- 
ginal sin  as  a  privation  of  ori- 
ginal righteousness,  which  # 
we  ought  to  possess,  though 
they  comprise  the  whole  of 
the  subject,  yet  have  not 
used  language  sufficiently 
expressive  of  its  operation 
and  influence.  For  our  na- 
ture is  not  only  destitute  of 
all  good,  but  is  so  fertile  in 
all  evils,  that  it  cannot  re- 
main inactive. — Instil.  I.  2, 
c.  1.  s,  8. 


The  ninth  article  is  so  very  explicit,  that  it 
seems  scarcely  possible  to  misapprehend  any  part 
of  its  meaning.  For  two  hundred  and  fifty  years 
it  has  been  understood  to  assert  the  total  loss  of 
original  integrity,  and  the  entire  corruption  of  hu- 
man nature  by  the  fall  of  Adam.  It  was  reserved 
for  Dr.  Tom  line  to  discover  that  this  expression 
"  man  is  very  far  gone  from  original  righteousness'' 
implies  ''  that  original  righteousness  is  not  entire- 
ly lost/'  (p.  aO.)  In  another  work  his  lordship 
states,  that  when  the  39  articles  were  compiled 
and  subscribed  in  li'ie^,  they  '^  were  drawn  up  ia 
Latin  only :  but  in  1571  they  were  subscribed  by 


*  For  a  more  full  exposition  of  the  doctrine  of  this  chapter,  see 
Appendix. 


41 

tlio  members  of  both  houses^  bo,th  in  Latin  and 
English,  and  therefore  the  Latin  and  English  co- 
pies are  to  be  considered  as  equally  auihentic.'^ 
Consequently,  we  should  avail  ourselves  of  !)otb. 
in  order  to  ascertain  the  meaning  with  tlie  utmost 
possihle  precision.  The  clause  in  the  English  ar- 
ticle is  so  evidently  at  variance  with  the  implica- 
tion advanced  by  his  lordship,  that  it  is  difficult 
♦  to  conceive  the  possibility  of  such  an  inference 
being  deduced  from  it  by  any  one  not  previously 
interested  in  vrarping  it  from  its  real  meaning. — 
But  the  expression  in  the  Latin  is  still  more  con- 
clusive against  him.  "  Ab  originali  jiistitia  quam 
longissime  distef' — which,  with  all  due  submis- 
sion, I  venture  to  translate,  '^  man  is  gone  to  the 
farthest  possihle  distance  from  original  righteous- 
ness.'' Eut  what  degree  of  righteousness  can  l)e 
possessed  by  those  who  are  gone  to  the  farthest 
possible  distance  from  it,  remains  for  his  lordship 
to  ascertain.  If,  after  reading  the  foregoing  im- 
pli<  ation,  a  person  could  feel  surprise  at  any  thing 
advanced  by  his  lordship,  it  would  be  at  his  as- 
sertion, ''  that  this  is  the  plain  and  obvious  sense 
of  the  passage.^' — The  Bishop  tells  us,  that  '^  the 
Assembly  of  Divines  in  the  reign  of  Charles  the 
First  proposed  to  omit  the  words  *  man  is  very  far 
gone  from  original  righteousness/  and  to  substitute 
for  tliom,  *  man  is  wholly  deprived  of  original 
rigliteousness.' — And  it  is  curious  to  observe,  that 
be  imputes  this  proposal  to  an  attachment  ''  to  the 
peculiar  tenets  of  Calvin,"  and  a  wish  ^^  to  refoini 
our  articles  according  to  the  Calvinistic  Cree<l." 
But  the  above  extract  shows  that  Calvin  did  not 
altogether  approve  of  this  definition  ;  and  whether 
the  article  required  any  alteration  to  conform  it  to 


45 

the  Calvinistic  Creed,  no  reader  of  the  passages 
can  be  at  any  loss  to  decide. 

Dr.  T.  further  insists,  that  '^  the  articles  does 
not  pronounce  with  the  Calvinists,  that  man  of  his 
own  nature  can  perform  nothing  but  eviL^'  If  any 
reasonable  doubt  could  be  entertained  respecting  the 
meaning  of  the  article,  it  must  be  entirely  removed 
by  this  passage  from  the  Homilies  which  contains 
tlie  same  sentiment,  and  nearly  in  the  same  lan- 
guage here  condemned  as  Calvinistic. 


46 


CHAPTER  III. 


The  Light  of  JVature  insufficient. 


CHURCH  OF  ENGLAND. 

Have  mercy  upon  all 
Jews,  Turks,  infidels,  and 
heretics,  and  take  from  them 
all  ignorance,  hardness  of 
heart,  and  contempt  of  thy 
word ;  and  so  fetch  them 
home,  blessed  Lord,  to  thy 
flock,  that  they  may  be  sav- 
ed.— CoL  Good  Frid. 

They  also  are  to  be  had 
accursed,  that  presume  to 
say  that  every  man  shall  be 
saved  by  the  law  or  sect 
which  he  professeth,  so  that 
he  be  diligent  to  frame  his 
life  according  to  that  law, 
and  the  lig]»t  of  nature.  For 
holy  Scripture  doth  set  out 
unto  us  only  the  name  of 
Jesus  Christ,  whereby  men 
must  be  saved. — ,Srt  18. 

St.  Ambrose  concludeth 
in  a  few  words,  saying,  He 
that  by  nature  would  with- 
stand vice,  either  by  natural  ' 
will,  or  reason,  he  doth  in 
vain  garnish  the  time  of  tLi3 


CALVIN* 

I  do  not  deny  that  some 
judicious  and  apposite  ob-^ 
servations  concerning  God 
may  be  found  scattered  in 
the  writings  of  the  philoso- 
phers; but  they  always  be- 
tray a  confused  imagination. 
The  Lord  afforded  them,  as 
w^e  have  before  observed, 
some  slight  sense  of  his  di- 
vinity, that  they  might  not 
be  able  to  plead  ignorance  as 
an  excuse  for  impiety,  and 
sometimes  impelled  them  to 
say  things,  by  the  confession 
of  which  they  might  them- 
selves be  convinced.  But 
they  saw  the  objects  present- 
ed to  their  view  in  such  a 
manner,  that  by  the  sight 
they  were  not  even  directed 
to  the  truth,  much  less  did 
they  arrive  at  it.  Just  as  a 
man,  who  is  travelling  by 
night  across  a  field,  sees 
the  corn  sections  of  light- 
ningextendingfor  a  moment 


4^7 

CHURCH  OF  ENGLAND.  CALVIN. 

life,'  and  attaineth  not  the  far  and  wide,  but  with  such 
very  true  virtues. — 1  Horn,  an  evanescent  view,  that  so 
oil  good  works,  p.  28.  far  from   being  assisted  by 

them  in  proceeding  on  his 
journey,  he  is  re-absorbed  in 
the  darkness  of  the  night, 
before  he  can  advance  a  sin- 
gle step.' — Jnstitut,  I.  2.  c.  2. 
s.  18. 

Dr.  Tomline  is  of  opinion,  that  ^^  the  Gentiles, 
through  the  natural  suggestions  of  their  own  minds, 
discharge  the  moral  duties  enjoined  by  the  law  of 
Moses. '^  p.  8. — that  »*  the  works  of  creation,  and 
the  law  written  upon  men's  hearts,  always  suppli- 
ed a  ground  for  faith  and  a  rule  for  practice.  At 
every  period  of  the  world,  to  fear  Go(l  and  to  work 
righteousness?  have  been  discoverable  and  practi- 
cable duties.  The  virtuous  Heathen,  the  obedient 
Jew,  and  the  sincere  Christian,  will  all  owe  their 
salvation  to  the  precious  blood  of  the  Lamb  slain.'' 
p.  262.  His  lordship  tells  us,  that  ^'  the  Church 
of  England  maintains,  that  wl'osoevcr  at  the  great 
day  of  final  account  shall  be  found  to  have  lived 
conformably  to  the  will  of  God  according  to  the 
light  afforded  them,  will  be  rewarded  with  eternal 
happiness  through  the  merits  of  the  blessed  Jesus, 
and  that  the  rest  of  mankind  will  be  consigned  to 
everlasting  punishment."  p.  282.  Buf  where 
•'  the  Church  of  England  maintains"  this,  his 
lordship  has  not  informed  us.  How  different  is 
his  view  of  the  state  of  heathens  from  that  in  the 
above  collect  and  article  !  "  He  that  bclieveth 
shall  be  saved.  But  how  shall  they  believe  in 
him  of  whom  they  have  not  heard  ?" 


48 


CHAPTER  IV. 


Extent  of  Human  Depravitjj. 


CHURCH  OF  ENGIAND. 

All  men  are  conceived  and 
born  in  sin  (and  that  svhicli 
is  born  of  the  flesh  is  flcsit), 
and  they  that  are  in  the  flesh 
cannot  ph\ise  God,  but  live 
in  sin,  cominittinji^  many  ac- 
tual transgressions. — Bap- 
tism of  such  as  are  of  riper 
years. 

We  have  of  our  ownsel  ves 
iiothinii^to  present  us  to  God. 
— 1  Ilom.  on  repentance,  p. 
S26. 

These  sentences  (i^ood 
people)  unto  a  natural  man, 
seem  mere  absurdities,  con- 
trary to  all  reason.  For  a 
natural  man,  as  St.  Paul 
saith,  understandeth  not 
the  thin.qs  that  belon.i^  to 
God  ;  ncitlier  can  he  so  lonj^ 
as  old  Adam  dwelletli  isi 
him. — 2  Horn,  on  certain 
places  of  scripture,  p.  225. 

The  Holy  Ghost,  in  writ- 
ing the  holy  scriptures,  is  in 


CALVIN. 

Are  all  our  industry,  per- 
spicacity, understanding, 
and  care  so  depraved,  that  we 
cannot  conceive  or  meditate 
any  thing  that  is  ri.^ht  in  the 
sight  of  God?  To  us,  who 
do  not  contentedly  submit  to 
be  stripped  of  the  acuteness 
of  our  reason,  which  we 
esteem  our  most  valuable  en- 
dowment, this  appears  too 
harsh.  But  in  tlie  estima- 
tion of  the  Holy  Spirit,  who 
knows-'that  all  tiie  thoughts 
of  the  wisest  of  men  are 
vain,  and  who  plainly  pro- 
nounces every  imagination 
of  t!»e  human  heart  to  be 
only  evil,  such  a  representa- 
tion is  consistent  with  the 
strictest  truth.  If  whatever 
our  mind  conceives,  agitates, 
undertakes  and  performs, 
be  invariably  evil,  how  can 
we  entertain  a  thought  (jf 
undertaking  any  thing  ac- 


49 


CHUIICII   OF   ENGLAND. 


CALVIN, 


nothing  more  diligent,  tban 
to  pull  down  man's  vain 
glory  and  pride,  which  of 
all  vices  is  most  universally 
grafted  in  all  mankind,  even 
from  the  first  infection  of 
our  first  father  Adam. — 1 
Horn,  on  the  misery  of  man, 
p.  6. 

Such  is  the  power  of  the 
Holy  Ghost  to  regenerate 
men,  and  as  it  were  to  bring 
them  forth  anew,  so  that 
they  shall  be  nothing  like  the 
men  that  they  were  before. 
Neither  doth  lie  think  it  suf- 
ficient, inwardly  to  work  the 
spiritual  and  new  birth  of 
man,  unless  he  do  also  dwell 
and  abide  in  him. — 1  Horn, 
JFhitsunday,  p.  280. 

Let  as,  throughout  our 
whole  lives,  confess  all  good 
things  to  come  of  God,  of 
what  name  or  nature  soever 
they  be;  notoftliese  corrup- 
tible things  only,  whereof  I 
have  now  last  spoken,  but 
much  more  of  all  spiritual 
graces  behovable  for  our 
soul ;  without  whose  good- 
ness no  man  is  called  to  faith 
or  stayed  therein.' — >2  Roga- 
tion Honi,  p.  296. 

Again,  St.  Peter  saitli,  It 


ceptable  to  God,  by  whom 
nothing  is  accepted  but  ho- 
liness and  righteousness  ? 

Nor  does  the  scripture 
teach  us,  that  our  minds  are 
illuminated  only  on  one  day 
so  as  to  enable  them  to  see 
afterwards  without  further 
trouble;  for  the  passage  just 
quoted  from  Paul,  relates  to 
continual  advances  and  im- 
provements. And  this  is 
clearly  expressed  by  David, 
in  these  words,  «  With  my 
whole  heart  have  I  sought 
thee :  O  let  me  not  wander 
from  thy  commandments."* 
For  after  having  been  rege- 
nerated and  made  a  more 
than  common  progress  in 
true  piety,  yet  he  still  con- 
fesses his  need  of  perpetual 
direction  every  moment,  lest 
he  should  decline  from  the 
knowledge  which  he  pos- 
sesses. Therefore,  in  an- 
otlier  place,  he  prays  for  the 
renewal  of  a  right  spirit, 
which  he  had  lost  by  his  sin  ;f 
because  it  belongs  to  the 
same  God  to  restore  that 
which  he  originally  bestowed 
but  of  which  we  have  been 
for  a  time  deprived. — Insti- 
tut.  L  2.  c.  2.  s,  25. 


*  Tsalm,  cxlx.  10. 


E 


t  Psalm,  li.  10. 


50 

CHURCH  OF  ENGLAND. 


is  of  God's  power  that  ye  be  kept  through  faith  to  salva- 
tion. It  is  of  the  goodness  of  God  that  we  falter  not  in 
our  hope  unto  him. — 3  Rogation  Horn,  p.  297. 


Dr.  Tomline  maintains,  ''  that  every  good  affec- 
tion was  not  eradicated  from  the  human  heart,'^ 
and  that  ^'  man  did  not  hecome  by  the  fall  an  un- 
mixed incorrigible  mass  of  pollution  and  depravity, 
absolutely  incapable  of  amendment/^  p.  3. — "  That 
there  is  some  honesty,  some  goodness  of  heart  in 
the  human  race,'^  p.  14. — "  That  there  is  at  least 
a  degree  of  righteousness  in  some  men/^  p.  11. — 
That  ''  a  law  given  by  a  righteous  and  merciful 
(rod  proves  the  possibility  of  obedience/'  p.  6. — 
That  "  obedience  is  our  'practicable  duty,  or  it 
would  not  have  been  commanded/'  p.  78.  If  this 
be  correct,  the  law  contains  no  command  that  we 
are  incapable  of  obeying,  and  consequently  we  are 
capable  of  perfect  ohedience.  For  what  is  perfect 
ohedience  but  the  fulfilment  of  our  duty  as  com- 
manded by  the  law  ?  This,  his  lordship  says,  is 
''  practicable,  or  it  would  not  have  been  command- 
ed.'^ Yet  with  a  self-contradiction  by  no  means 
unusual  for  him,  he  says  in  another  place,  that, 
"  men,  as  they  now  are,  are  not  capable  of  perfect 
obedience ^'^^  p.  1/4.  But  if  the  law  contains  any  com- 
mands which  men  as  they  now  are  are  not  capable 
of  perfectly  obeying,  such  commands  are  not  prac- 
ticable by  them,  and  therefore,  according  to  his 
lordship's  reasoning,  can  form  no  part  of  our  duty, 
but  must  be  inconsistent  with  the  character  of  a 
righteous  and  merciful  God.  But  a  divine  law, 
holy,  just,  goody  and  absolutely  perfect^  requiring 


51 

only  imperfect  obedience,  is  too  absurd  a  supposi- 
tion to  need  any  further  remark.  If  his  lordship 
means  that  "  man  is  not  incorrigible  or  incapable 
of  amendment,"  by  the  grace  of  the  gospel,  the 
observation  is  irrelevant  to  the  present  subject  of 
original  sin,  and  is  vrhat  no  Christian  denies.  If 
his  meaning  be,  that  man  can  correct  and  amend 
himself  "  by  his  own  natural  strength  and  good 
works  before  the  grace  of  Christ  and  the  inspira- 
tion of  his  Spirit,''^  which  his  argument  seems  to 
require,  notliing  needs  be  added  to  prove  this  com- 
pletely at  variance  with  the  doctrine  of  the  Church. 

•  Art.  10  &  13. 


52 


CHAPTER  V 


Grace  necessary  to  Holiness, 


CHURCH  OF  ENGLAND, 

Grant  to  us,  Lord,  we  be- 
seech thee,  the  spirit  to 
think  and  do  always  such 
things  as  be  rightful ;  that 
we,  who  cannot  do  any 
thing  that  is  good  witliout 
thee,  may  by  thee  be  ena- 
bled to  live  according  to  thy 
will,  through  Jesus  Christ 
our  Lord.— Co^  9  after 
Trill, 

Of  ourselves  and  by  our- 
selves we  have  no  goodness, 
help,  nor  salvation :  but  con- 
irarywise,  sin,  damnation, 
and  death  everlasting. 
Which  if  we  deeply  weigh 
and  consider,  we  shall  the 
better  understand  the  great 
mercy  of  God,  and  how  our 
salvation  comcth  only  by 
Christ :  for  in  ourselves  (as  of 
ourselves)  wc  find  nothing 
whereby  we  may  be  delivered 
from  this  miserable  captivi- 
ty, into  the  which  wc  were 


CALVIN. 

Man  neither  rationally 
chooses  as  the  object  of  his 
pursuit  that  which  is  truly 
good  for  him  according  to 
the  excellence  of  his  immor- 
tal nature,  nor  takes  the  ad- 
vice of  reason,  nor  duly  ex- 
erts his  understanding:  but 
without  reason,  without  re- 
flection, follows  his  natural 
inclination,  like  the  herds  of 
the  field.  It  is  therefore  no 
argument  for  the  liberty  of 
the  will  that  man  is  led  by 
natural  'instinct  to  desire 
what  is  good  :  but  it  is  ne- 
cessary that  he  discern  what 
is  good  according  to  right 
reason,  that  as  soon  as  he 
knows  it  he  choose  it,  and  as 
soon  as  he  has  chosen  it  he 
pursue  it.  To  remove  every 
difliculty,  we  must  advert  to 
two  instances  of  false  rea- 
soning. For  the  desire  here 
intended  is  not  a  proper  mo- 


5B 


CHURCH  OF  ENGLAND. 


CALVIN. 


cast,  tlirough  the  envy  of  tion  of  the  will,  but  a  na- 
the  devil,  by  breaking  of  tural  inclination ;  and  the 
God's  commandment  in  our    good  in  question  relates  not 


first  parent  Adam.  We  are 
all  become  unclean,  but  we 
all  are  not  able  to  cleanse 
ourselves,  nor  to  make  one 


to  ^i^tue  or  righteousness, 
but  to  condition  ;  as  when 
we  say  a  man  is  well  or  in 
good  health.  Lastly,  thougli 


another  of  us  clean.  We  man  has  tlie  strongest  desire 
are  by  nature  the  children  after  what  is  good,  yet  he 
of  God's  wrath,  but  we  are  docs  not  pursue  it.  There  is 
not  able  to  make  ourselves  no  man  to  whom  eternal  fe- 
the  children  and  inheri-  licity  is  unwelcome,  yet  no 
tors  of  God's  glory.  We  man  aspires  to  it  without  the 
are  sheep  that  run  astray,  infiucnceofthe  Spirit.  Since, 
but  we  cannot  of  our  own  therefore,  the  desire  of  Ijap- 
power  come  again  to  the  piness  natural  to  man  fur- 
sheep-fold  ;  so  great  is  our  nishes  no  argument  for  the 
imperfection  and  weakness,  liberty  of  the  will,  any  more 
— 2rf  Horn,  on  the  misenj  of  than  a  tendency  in  metals 
maiif  p.  10.  and  stones  towards  the  per- 

fection of  their  nature  argues  liberty  in  them  ;  let  us 
consider  in  some  other  particulars,  whether  the  will  be 
in  every  pas't  so  entirely  vitiated  and  depraved,  that  it  can 
produce  notliing  but  w'uat  is  evil ;  or  whether  it  retain  any 
small  part  urjinjured  wiiich  may  be  the  source  of  good  de- 
sires.— Instiiut.  L  2.  c.  2.  s.  26. 


cnuRCH  or  England. 


CALVIN. 


St.  Paul,  in  many  places, 
painteth  us  out  in  our  co- 
jours,  calling  us  the  chil- 
dren of  the  wrath  of  God 
wdien  we  be  born:  sajing 
also,  that  we  cannot  think  a 
good  thought,  of  ourselves  ; 
much  less  can  we  say  well, 

E 


If  we  allow  that  men 
destitute  of  grace  liave  some 
motions  towards  true  good- 
ness though  ever  so  feeble, 
what  answer  s'  i  we  give  to 
the  apostle,  -  denies  that 
wearesuffi(  .nt  of  ourselves 
even   to  conceive   a   good 


5* 


CIIUECH  OF  EXGLAJTD. 

or  do  well,  ourselves. — 1 
Jlom.  on  the  misery  of  many 
p.  8. 

Grant  that  by  thy  holy 
inspiration  we  may  think 
those  things  that  be  good, 
and  by  thy  merciful  guiding 
may  perform  the  same. — 
Col.  b  after  East. 


CALVIN. 

thought  ?=^  What  reply  shall 
we  make  to  the  Lord,  who 
pronounces  by  the  mouth  of 
Moses,  tliat  every  imagina- 
tion of  the  human  heart  is 
only  evil  ?f 

Nor  would  there  be  any 
consistency  in  the  assertion 
of  Paul,  that  «  it  is  God 
winch  worketh  in  us  to 
will,":!:  if  any  will  preceded 
the  grace  of  the  spirit. — //i- 
stitiit,  I.  2.  c.  2.  s.  27. 


Dr.  Tomline  gives  it  as  bis  opinion,  that  ^^  The 
Ilnly  Spirit  points  out  the  way  to  health,  and  truth, 
and  life ;  but  it  rests  with  ourselves  whether  we 
will  follow  its  directions.'^  p.  62.  Here  again  we 
find  great  dissonance  between  the  church  and  the 
bishop. 


•  2Cor.  iii,  5. 


I  Gen.  vui.  21. 


^  Phil.  \\\.  13. 


55 


CHAPTER  VI. 


Doctrine  of  the  Will. 


CHURCH  OF  ENGXAND. 


CALVIN. 


The  condition  of  man,  af- 
ter the  fall  of  Adam,  is  such, 
that  he  cannot  turn  and  pre- 
pare hi  mself  by  his  own  natu- 
ral strength  and  ,^ood  works 
to  faith,  and  calling  upon 
God  ;  wherefore  we  liave  no 
power  to  do  good  works, 
pleasant  and  acceptable  to 
God,  without  the  grace  of 
God  by  Christ  preventing 
us,  that  we  may  have  a  good 
will,  and  working  with  us, 
when  we  have  that  good 
will.— .^rf.  10. 

Because  through  the  weak- 
ness of  our  mortal  nature  we 
can  do  no  good  thing  with- 
out thee,  grant  us  the  help 
of  thy  grace,  that  in  keeping 
thy  commandments  we  may 
please  thee  both  in  will  and 
deed. — Col.  1  after  Trin, 

Stir  up,  we  beseech  thee, 
0  Lord,  the  wills  of  thy 
faithful  people  5  that  they, 


The  will  therefore  is  so 
bound  by  the  slavery  of  sin, 
that  it  cannot  excite,  much 
less  apply  itself,  to  anything 
good  ;  for  such  a  disposition 
is  tUe  beginning  of  a  con- 
version to  God,  which  the 
scriptures  attribute  wholly 
to  divine  grace. — Institut, 
I.  2,  c.  3.  s.  5. 

When  God  commands  us 
to  the  pursuit  of  what  is 
right,  all  that  belongs  to 
our  own  will  is  removed ; 
and  what  succeeds  to  it  is 
wholly  from  God.  The  will 
1  say  is  removed,  not  consi- 
dered as  a  faculty,  for  iii  the 
conversion  of  a  man,  the 
original  properties  of  our 
nature  remain  entire.  I  say 
also,  that  it  is  created  anew ; 
not  that  the  will  then  begins 
to  exist,  but  that  it  is  then 
converted  from  an  evil  one  to 
a  good  one.  Tliis  1  affirm  to 


56 

CHUECU  OF  EJsGLAND.  CALVIN. 

plenteously  brinj^in,^  forth  be  done  entirely  by  God, 
the  fi'uit  of  good  workvS,  because, accordingto  the tes- 
raay  of  thee  be  plenteously  tirnony  of  the  same  apostle, 
rewarded. — Col,  25  after  "  we  are  not  sufficient 
Trin,  even  to  think.'**  Therefore 

he  elsewhere  de(  lares,  not 
merely  that  God  assists  the  infirmitv  of  our  will,  or  cor- 
rects its  depravity,  but  that  he  «  vvorkethin  us  to  will.'*y 
Whence  it  is  easy  to  infer,  what  I  have  before  remarked, 
that  whatever  good  is  in  the  will,  it  is  the  work  of  grace 
alone. — Institut.  1,9..  c.  3.  s,  6. 

Br.  Tomline  says,  "  Our  reformers,  in  framing 
this  (tenth)  article,  were  cautious  not  to  deny  to 
man  all  exercise  of  free-will  in  the  formation  of  re- 
ligious principle,  or  the  discharge  of  religious  duty. 
They  were  too  well  acquainted  with  scripture, 
and  entertained  too  just  notions  of  the  character 
©f  moral  responsible  beings,  to  intend  any  such 
degradation  of  human  nature.'^  p.  55.  ^*To  what 
purpose  would  this  advice  ['•'  Take  heed  how  ye 
hear,^'  Luke  viii.  18  )  be  given,  if  men  had  not  the 
power  of  resisting  the  wiles  of  the  devil,  of  sup- 
porting the  trials  of  persecution,- and  of  withstand- 
ing the  temptation  of  the  riches  and  treasures  of 
this  world?"  '^  God  gives  to  every  man,  through 
the  means  of  bis  grace,  a  power  to  perform  the 
condilions  of  the  gospel  : — a  power,  the  efficacy  of 
which  depends  upon  the  exertion  of  the  human 
will.*'  p.  64.  How  must  the  writer  of  these  pas- 
sages hfive  deceived  himself,  if  he  really  believed 
them  to  he  consistent  with  the  language  of  the 
church  as  quoted  above  ! 

•  2Cor.iii.5.  t  Philii.n. 


^7 


CHAPTER  VIL 


Every  grace  a  gift  of  God. 


CHUKCH  OF  ENGLAND. 

God  therefore, .  for  his 
mercy's  sake,  vouchsafe  to 
purify  our  minds,  through 
faith  in  his  son  Jesus  Christ, 
and  to  instil  the  heavenly 
drops  of  his  grace  into  our 
hard  stony  hearts  to  supple 
the  same. — 2  Horn,  on  cer- 
tain 'places  cf  scripture^  p. 
229. 

All  spiritual  gifts  and 
graces  come  especially  from 
God.  Let  us  consider  the 
truth  of  this  matter,  and 
hear  what  is  testified,  first, 
of  the  gift  of  faith,  the  first 
entry  into  the  christian  life, 
without  the  which,  no  man 
can  please  God.  For  St. 
Paul  confesses  it  plainly  to 
be  God's  gift ;  saying,  Faith 
is  the  gift  of  God.  It  is 
verily  God's  work  in  us,  the 
charity  wherewith  we  love 


CALVIN. 

Since  good  volitions  and 
good  actions  both  spring 
from  faith,  it  must  be  con- 
sidered whence  faith  itself 
originates.  Now,  since  the 
whole  scripture  proclaims  it 
to  be  the  gratuitous  gift  of 
God,  it  follows,  that  it  is  of 
mere  grace  when  we,  who 
are  naturally  and  entirely 
prone  to  evil,  begin  to  will 
any  thing  that  is  good. 
Therefore  the  Lord,  when 
he  mentions  these  two  things 
in  the  conversion  of  his  peo- 
ple, that  he  takes  away  from 
them  a  stony  heart  and  gives 
them  a  heart  of  flesh,  plainly 
shows,  that  what  springs 
from  ourselves  must  be  re- 
moved in  order  that  we  may 
be  converted  to  righteous- 
ness,  and  that  what  suc- 
ceeds in  its  place  proceeds 


58 

CHURCH  or  ENGLAND.  CALVIN. 

our  brethren.     If  after  our   from  himself. — InstituU  L  2. 
fall  we  repent,  it  is  by  him    c,  3.  s.  8. 
that  we  repent,  which  reach- 
eth  forth  his  merciful  hand  to 

raise  us  up.  If  any  will  we  have  to  rise,  it  is  he  that 
preventeth  our  will,  and  disposeth  us  thereto.  If  after 
contrition  we  feel  our  consciences  at  peace  with  God 
through  remission  of  our  sin,  and  so  be  reconciled  again 
to  his  favour,  and  hope  to  be  his  children,  and  inlieritors 
of  everlasting  life;  who  worketh  these  great  miracles  in 
us?  our  worthiness,  our  deservings  and  endeavours,  our 
wits  and  virtue  ?  Nay,  verily,  St.  Paul  will  not  suffer 
flesh  and  clay  to  presume  to  such  arrogancy ;  and  there- 
fore saith.  All  is  of  God,  who  hath  reconciled  us  unto  him- 
self by  Jesus  Christ. — 3  Rogation  Horn*  p.  297. 

The  bishop's  opinion  respecting  faith  is,  that 
^^  it  is  the  joint  result  of  human  exertion  and  di- 
vine grace. ^^  p.  54.  In  another  place  he  speaks  of 
baptism  as  ''  imparting  the  Holy  Ghost  to  those 
who  s\m\\  previously  hB.YG  repented  and  believed.^^ 
p.  29.  But  what  divine  grace  is  exerted  antece- 
dently to  any  communication  of  the  Holy  Ghost? 


59 


CHAPTER  VIII. 


t/Vo  Goodness  without  Regeneration, 


CALVIJf. 

In  til  is  manner  therefore 
the  Lord  hoth  begins  and 
completes  the  good  work  in 
us :  that  it  ma):  be  owing  to 
him  that  the  will  conceives 
a  love  for  w  hat  is  right,  that 
it  is  inclined  to  desire,  and 
is  excited  and  impelled  to  en- 
deavour to  attain  it,*   and 


CHURCH    OF  ENGLAND. 

Almighty  God,  we  hum- 
bly beseech  thee,  that  as  by 
thy  special  grace  preventing 
us,  thou  dost  put  into  our 
minds  good  desires  :  so  by 
thy  continual  help  we  may 
bring  the  same  to  good  ef- 
fect  Col.  East.  Day, 

Almighty  God,  who  seest 
that  we  have  no  power  of  then  that  the  choice,  desire, 
ourselves  to  help  ourselves ;  and  endeavour  do  not  fail, 
keep  us — inwardly  in  our  but  proceed  even  to  the  com- 
souls  that  we  may  be  defend-  pletion  of  the  effect ;  lastly, 
ed — from  all  evil  thoughts  that  a  man  proceeds  with 
which  may  assault  and  hurt  constancy  in  them,  and  per- 
the  soul. — CoL  2  Sun.  in  severes  even  to  the  end. — 
Lent,  Institnt,  I,  2.  c.  3.  s.  9. 

For  it  is  very  certain,  that 
where  the  Grace  of  God  reigns,  there  is  such  a  prompti- 
tude of  obedience.  But  whence  does  this  arise  but  from 
tlie  spirit  of  God,  who,  uniformly  consistent  with  him- 
self, cherishes  and  strengthens  to  a  constancy  of  perse- 
verance that  disposition  of  obedience  which  he  first  origi- 
nated ? — Institnt,  I,  2.  c.  3.  s.  11. 


60 


CHURCH  or  ENGLAND. 

Where  the  Holy  Ghost 
worketh,  there  nothing  is 
impossible:  as  may  further 
also  appear  by  the  inward  re- 
generation and  sanctification 
of  mankind.  When  Christ 
said  to  Nicodemus,  "  unless 
a  man  be  born  anew  of  water 
andthespiritjhecannotentcr 
into  the  kingdom  of  God," 
he  was  greatly  amazed  in  his 
mind,  and  began  to  reason 
with  Christ,  demanding  how 
*«  a  man  might  be  horn  when 
he  was  old.''  «  Can  he  enter," 
saith  he,  <«  into  his  mother's 
womb  again,  and  so  he  born 
anew?"  Behold  a  lively  pat- 
tern of  a  fleshly  and  carnal 
man.  He  had  little  or  no 
intelligence  of  the  Holy 
Ghost,  and  therefore  he  go- 
eth  bhmtly  to  work,  and 
asketh  how  this  thing  were 
possible  to  he  true  ?  Where- 
as otherwise,  if  he  had  known 
the  great  power  of  the  Holy 
Ghost  in  this  behalf,  that  it 
is  he  which  inwardly  work- 
eth the  regeneration  and  new 
birth  of  mankind;  he  would 
never  have  marvelled  at 
Christ's  words,  hut  would 
rather  take  occasion  thcrc- 
hy  to  praise  and  glorify  God. 
— The  Father  to  create,  the 
Son  to  redeem,  the  Holy 
Ghost  to  sanctify  and  rcge- 


CALVIN. 

But  howdoes  theLord  ope- 
rate in  good  men  to  whom  the 
question  principally  relates  ? 
When  he  exerts  his  kingdom 
within  them,  he  by  his  spirit 
restrains  their  will,  that  it 
may  not  be  hurried  away  by 
unsteadyand  violent  passions 
according  to  the  propensity 
of  nature  :  that  it  may  be 
inclined  to  holiness  and 
righteousness,he  bends,com- 
poses,  forms,  and  directs  it 
according  to  the  rule  of  his 
own  righteousness  :  that  it 
may  not  stagger  or  fall,  he 
establishes  and  confirms  it 
by  tlie  power  of  his  spirit. 
For  wliich  reason  Augus- 
tine says,  ««  you  will  reply 
to  me,  then  we  are  actuated, 
we  do  not  act.  Yes,  you 
both  act  and  are  actuated  ; 
and  you  act  well  when  you 
are  actuated  by  that  which  is 
good.  Tiie  Spirit  of  God 
who  --actuates  you,  assists 
those  who  act,  and  calls 
himselfalielper,  because  you 
also  perform  something." 
In  the  first  clause  he  incul- 
cates that  the  agency  of  man 
is  not  destroyed  by  the  in- 
fluence of  the  sj)irit,  because 
the  will  which  is  g«uded  to 
aspire  to  what  is  good,  be- 
longs to  his  nature.  But 
the  inference  which  he  im- 


61 


CHUr.Qll  Olf  E\GLAJiD. 


CALVIN. 


iierate:  whereof  the  last, 
the  more  it  is  hid  from 
our  understanding,  the 
more  it  ought  to  move  all 
men  to  wonder  at  the  fierce 


mediately  suhjoins,  from  the 
term  help,  that  we  also  per- 
form some  things,  we  should 
not  understand  in  such  a 
sense,  as   though  he  attrl- 


andmightyworking  of  God's  buted  any  thing  to  us  inde- 

Holy  Spirit,  which  is  within  pendently  :  but  in  order  to 

ns.      For   it   is   the    Holy  avoid  encouraging  us  in  in- 

Ghost,  and  no  other  thing,  dolence,    he    so    reconciles 

that  doth  quicken  the  minds  the  divine  agency  with  ours, 

of  men,  stirring  up  good  and  that  to  will  is  from  nature, 

holy  motions  in  their  hearts,  to  will  what  is  good  is  from 

which  are  agreeable  to  the  grace. — Institiit.  L   2.  c.  5, 

will   and  commandment  of  s.  1*. 


God ;  such  as  otherwise  of 
their  own  corrupt  and  per- 
verse nature  they  should  ne- 
ver have.  «  That  which  is 
born  of  the  flesh  is  flesh." 
As  who  should  say,  Man 
of  his  own  nature  is  fleshly 
and  carnal,  corrupt  and 
naught,  sinful  and  disol>e- 
dient  to  God,  WIIHOUT 


Let  us  hold  this  then  as 
an  undoubted  trutii  which 
no  opposition  can  ever  shake, 
that  the  mind  of  man  is  so 
completely  alienated  from 
the  righteousness  of  God, 
that  it  conceives,  desires, 
and  undertakes  every  thing 
that  is  impious,  perverse, 
base,  impure,  andflagitious: 


ANY  SPARK  OF  GOOD-    tiiat  hislieart  isso  thorough- 
NESS  in  him,  without  any    \y  infected  by  the  poison  of 


virtuous  or  godly  motioiif 
only  given  to  evil  thoughts 
and  wicked  deeds.  As  f(ir 
the    works    of    the    spirit. 


sin,  that  it  cannot  produce 
any  thing  but  what  is  cor- 
rupt :  and  that  if  at  any 
time  they  do  any  thing  ap- 


the  fruits  of  faith,  cha-  parently  good,  yet  the  mind 
ritable  and  godly  motions ;  always  remains  involved  in 
if  he  have  any  at  all  in  him,  hypocrisy  and  fallacious  ob- 
they  proceed  only  of  the  liquity,  and  the  heart  en- 
Holy  Ghost,  who  is  the  on-  slaved  by  its  inward  per- 
ly  worker  of  our  sanctifica-  verseness. — Institute  I.  2. 
tion,  and  maketh  us  new  c.  5.  s.  19. 
men  in  Christ  Jesus.— -Such 


6^ 

CHURCH   or  ENGLAND. 


is  tlie  power  of  the  Holy  Ghost  to  regenerate  men,  and, 
as  it  were,  to  bring  them  forth  anew,  so  tliat  they 
shall  he  notliing  like  the  men  that  they  were  before.  1 
Jlom.for  Whit.  p.  279,  280. 


Dr.  Tomline  says,  ^^  we  can  by  no  means  allow 
the  inferences  attempted  to  be  drawn  from  thera 
(that  is  from  the  words  of  the  ninth  article)  by 
modern  Calvinistic  writers,  namely,  that  ^  of  our 
own  nature  we  are  WITHOUT  ANY  SPARK 
OF  GOODNESS  in  us/  and  that  man  has  no 
«  ability  or  disposition  whatever  with  respect 
either  to  faith  or  good  works. ^^  If  these  infer- 
ences be  really  Calvinistic  w  hen  drawn  by  modern 
writers,  can  they  be  anti-Calvinistic  when  found  in 
the  Homilies  of  the  Church? — Here  then  we  have 
what  is  equivaUnt,  or  perhaps  superior,  to  an  ad- 
mission from  his  lordsliij)  himself,  that  in  this  in- 
stance at  least  the  Homilies  are  in  harmony  with 
the  Calvinisls.  To  compliment  his  lordship  as 
having  displayed  any  polemical  acuteness  on  this 
occasion,  would  violate  the  obligations  of  truth. 
What  must  we  think  of  his  professions  of  appro- 
bation of  the  homilies  and  articles,  when  the  doc- 
trine contained  in  them,  and  even  the  language 
used  to  express  it,  arc  such  as  he  '  can  by  no 
MEANS  ALLOW?'  Speaking  of  the  3,000  converted 
on  the  day  of  Penticost,  Ids  lordship  says,  "  the 
faith  of  those  men  was  not  sud<lenly  communicated 
by  the  supernatural  operation  of  the  Holy  Ghost, 
but  was  the  natural  and  progressive  efifect  of  what 
they  saw  and  heard,''  p.  23 ;  and  of  the  inhabitants 
of  Samaria;  who  were  converted  under  the  preach- 


63 


ing  of  Philip,  lie  says,  "  The  conversion  of  these, 
persons  also  was  owing  to  the  exercise  of  their  own 
natural  powers.^'  p.  S3.  Is  it  possible  to  frame 
positions  more  contradictory  to  the  doctrine  of  the 
Homilies? 


64i 


CHAPTER  IX, 


The  Author^  of  Spiritual  Life, 


THUECH  OF  ENGLAXD. 


CAIVIN. 


Unless  the  Holy  Ghost 
liad  been  always  present, 
governing  and  preserving 
the  church  from  the  begin- 
n\x\^;  it  could  never  have 
sustained  so  many  and  great 
hrnnts  of  affiiction  and  per- 
srcjition,  with  so  little  da- 
mage and  harm  as  it  hath. 
A?'d  the  words  of  Christ  are 
most  plain  in  this  behalf, 
saying,  tliat  tJjc  spirit  of 
truth  should  abide  with  them 
for  ever  ;  that  he  would  be 
\N  ilh  them  always,  (he  mean- 
eth  by  grace,  virtue,  and 
])ower,)  even  to  the  world's 
end.  Also,  in  Xhci  prayer 
\\\?A  he  made  to  his  Father,  a 
little  before  his  death,  he 
maketh  intercession  not  on- 
ly for  himself  and  his  apos- 
tles, but  indifferently  for  all 
them  that  should  believe  in 


And  here  it  will  be  pro- 
per  to  notice  the  titles  by 
which  the  scriptures  dis- 
tinguish the  spirit,  where 
it  treats  of  the  commence- 
ment, progress,  and  com- 
pletion of  our  salvation. 
First,  he  is  called  the  spirit 
of  adoption*,  because  he  wit- 
nesses to  us  the  gratuitous 
benevolence  of  God,  with 
which  God  the  Father  hath 
embraced  us  in  his  beloved 
and  only  begotten  son,  that 


he  m 


niy 
ifffit 


be  a  father  to  us, 


and  animate  us  to  confi- 
dence to  pray,  and  even 
dictates  expressions  so  that 
we  may  bold!}/  cry  Abba, 
Father.  For  tlie  same 
reason  he  is  said  to  be  tlic 
earnest  and  seal  of  our  in- 
heritance;! because  while  we 
are  pilgrims  and  strangers 


Rom.  vili.  15. 


t  2  Cor.  i.  22.  Eph.  i.  13,  14. 


65 


CHURCH  OF  ENGLAND. 


CAXVIN. 


Ilim  through  their  worcls  : 
that  is,  to  wit,  for  his  whole 
church.  Again  St.  Paul 
saith,  If  any  man  have  not 
the  spirit  of  Christ,  the 
same  is  not  his.  Also  in  the 
words  following,  We  iiave 
received  the  spirit  of  adop- 
tion, whereby  we  cry,  Abba, 
Father.  Hereby  then  it  is 
evident  and  plain  to  all  men, 
that  the  Holy  Ghost  was 
givi'n  not  only  to  the  apos- 
tles, but  also  to  the  whole 
body  of  Christ's  congrega- 
tion ;  althougli  not  in  like 
form  and  majesty  as  he  came 
down  at  the  feast  of  Pente- 
cost.— ^  Horn,  for  Whitsuiu 
datjf  p.  282. 

•<  God  give  us  grace  (good 
people)  to  know  these  things, 
and  to  feel  them  in  our 
hifarts.  This  knowledge  and 
feeling  is  not  in  ourself.  By 
oui'self  it  is  not  possible  to 
come  by  it. — -Let  us,  there- 
fore, meekly  call  upon  that 
bountiful  spirit,  the  Holy 
Ghost,  which  proceedeth 
from  our  Father  of'  mercy, 
and  from  our  mediator 
Christ,  that  he  would  assist 
us,  and  inspire  us  with  his 
presence ;    that  in  him  we 


in  the  world  and  resemble 
persons  dead,  he  infuses  into 
us  such  life  from  heaven, 
that  we  are  certain  of  our 
salvation  bring  secured  by 
the  divine  faithfulness  and 
care.  Whence  he  is  also 
said  to  be  <«  life  because  of 
rightcousMC^s,"*  he  is  fre- 
quently called  water;  as  in 
Isaiah,  "  Ho  every  one  that 
tliirsteth,  come  ye  to  the  wa- 
ters."! Again,  «<Iwillpo^r 
water  upon  him  that  is 
thirsty,  and  floods  upon  the 
dry  ground.'-^  To  which 
corresponds  the  invitation  of 
Christ,  just  quoted,  "If 
any  man  thirst,  let  him  come 
unto  me.''§  lie  sometimes 
however  receives  this  appel- 
lation from  his  purifying  and 
cleansing  energy:  as  in  Eze~ 
kiol,  vvhere  tlie  Lord  pro- 
itiises  clean  water  to  cleanse 
his  people  from  their  im- 
purities. [J  And  because  he 
restores  to  life  and  vigour, 
and  continually  supports 
those  whom  ho  h^^-th  animat- 
ed, with  tlie  oil  of  his  grace, 
he  thence  obtains  the  name 
of  <«  unction. "5f  Again, 
becauce  he  daily  qonsumes 
the  vices  of  our  concupisence, 


*  Rom.  viii.  10, 

i  Is.  xliv.  3. 

ij  Ezek.  xxxvi,  25. 


F  2 


f  Is.  Iv.  1. 

§  John,  vii.  37. 

«[  1  John,  11.20. 


66 


CHURCH  OF   ENGLAND. 


CALVIN. 


may  be  able  to  hear  the 
goodness  oT  God  declared 
ynto  us  to  our  salvation. 
Ff)r,  Nvilhout  his  lively  and 
secret  inspiration,  can  we 
not  once  so  much  as  speak 
the  name  of  our  mediator, 
as  St.  Taul  plainly  testifieth : 
no  man  can  once  name  our 
Lord  Jcsiis  Christ,  but  in 
the  Holy  Ghost.— St.  Paul 
saitij,  that  no  man  can  know 
M  l.at  is  of  God,  but  the  Spi- 
rit of  God.  As  for  us,  saith 
he,  we  have  received,  not 
the  spirit  of  the  world,  but 
the  spirit  which  is  of  God  ; 
for  this  purpose,  that  we 
might  know  the  things  that 
be  given  us  by  Christ. — 

He    Iiath    ransomed    sin, 
overcome  the   devil,  death, 


and  inflames  our  hearts  with 
the  love  of  God  and  the  pur- 
suit of  piety,  from  these  ef- 
fects he  is  justly  called 
«  fire."'*  Lasly,  he  is  de- 
scribed to  us  as  a  fountain, 
wlience  we  receive  all  tiic 
emanations  of  heavenly  rich- 
es ;  and  as  the  hand  f)f  God, 
by  which  he  exerts  his 
po\A  er ;  because  by  the  breath 
of  his  power  he  inspires  us 
with  divine  life,  so  that  we 
are  not  now  actuated  from 
ourselves  but  directed  by  ids 
agency  and  influence :  so 
that  if  there  be  any  good  in 
us,  it  is  the  fruit  of  ids  grace, 
whereas  our  characters, 
without  him,  are  darkness 
of  mind  and  jierverseness  of 
heart. — ImtituU  1, 3.  c.  1 .  s.  3. 


and  hell,  and  hath  vi(  torious- 

]y  gotten  tlie  better  hand  of  them  all,  tf)  make  us  free  and 
safe  from  tiicm.  And  knowing  tl»at,we  be,  by  this  benefit 
of  his  resurrcrtion,  risen  witli  him  by  our  faith,  unto  life 
everlasting  ;  being  in  full  surety  of  our  Ijope,  that  we  shall 
have  our  bodies  likewise  raised  from  death,  to  have  them 
glorifitd  in  immortality,  and  joined  to  his  glorious  body: 
having,  in  the  mean  widle,  this  holy  spirit  within  our 
hearts  as  a  seal  and  pledge  of  our  everlasting  inheritance. 
By  whose  assistance  we  be  replenished  with  all  rightoous- 
ness  ;  by  whose  power  we  sliall  be  able  to  subdue  all  our 
evil  aiTt'ctinns  rising  against  the  pleasure  of  God." — Horn, 
on  the  resurrection,  p.  265,  266. 


*  Luke  iii.  16. 


67 

CHURCH  OF  EK:G1AND. 

«  If  any  ji^ift  we  have,  werewitli  we  may  work  to  the 
glory  of  God  ami  profit  of  our  neijsjhbotir^  all  is  wrought 
by  his  own  and  self-same  spirit,  which  maketh  his  dis- 
tributions peculiarly  to  every  man  as  he  will.'^— .3  Rogation 
Horn.  p.  299. 

Dr.  Tomline  is  of  opinion  ^^  that  the  graces  and 
virtues,  on  which  salvation  depends,  are  the  joint  or 
common  operation  of  the  supernatural  power  of  the 
Holy  Ghost,  and  of  the  natural  powers  of  man.'^ 
p.  42.  Surely  Dr.  Tomline  must  consider  the  lan- 
guage of  the  iOth  article  respecting  the  Church  of 
Rome  equally  applicable  to  the  Church  which  pro- 
nounces the  Homilies  to  contain  a  w  holesorae  doc- 
trine,  and  which,  it  cannot  be  denied,  ^'  hath  erred 
in  matters  of  faith,"  if  there  be  any  truth  la  the 
sentiment  now  quoted  from  his  lordship. 


68 


CHAPTER  X. 


The  Spirit  applies  the  Word. 


CHT7SCH  OF  ENGLAND. 


CAIVIN- 


In  reading  of  God's  word.        This  simple  and  external 

hemostprotitethnotalwa^'S,  demonstration  of  tlie  divine 

that  is  most  ready  in  turning  word  ought  indeed  to  be  fully 

of  the  book,  or  in  saying  of  sufficient  for  the  production 

it  without  the  book /but  he  of  faith  ^    ' 

that  is  most  turned  into  it ;  structed 


•^  if  it  were  not  ob- 
by  our  blindness 
and  perverseness.  But  such 
is  our  propensity  to  error, 
that  our  mind  can  never  ad- 
here to  divine  truth,  such  is 
ourdulness,  that  we  can  ne- 
ver discern  the  light  of  it.^ 
Therefore  nothing  is  effect- 
ed by  the  word  without  the 
illumination  of  the  holy  spirit.  Whence,  also,  it  appears 
that  faith  is  far  superior  to  human  intelligence.  Nor  is 
it  enough  for  the  mind  to  be  illuminated  by  the  spirit  of 
God,  unless  the  heart  also  be  strengthened  and  supported 
by  his  \)0WQr.*^Institut  I.  3.  c.  2.  s.  33, 


that  is  most  inspired  with 
the  Holy  Ghost ;  most  in  his 
heart  and  life  altered  and 
changed  intothe  thing  which 
he  readeth. — 1  Horn,  on  the 
knowledge  of  scripture,  p.  3. 


CHURCH  OF  ENGIiAND. 


CALVIN. 


We  must  beware  and  take  Therefore,  as  we  never 
heed  that  we  do  in  no  wise  can  come  to  Christ  unless 
think  in  our  hearts,  imagine,    we  are  drawn  by  the  spirit 


69 


CHURCH  Of  KXGLAND. 


CALVIN. 


or  believe,  that  we  are  able 
to  repent  aright  or, to  turn 
effectually  unto  uie  Lord  by 
our  own  might  and  strengtli. 
For  this  must  be  verified  in 
all  men,  without  me  yc  can 
do  nothing.  Again,  of  our- 
selves we  are  not  able  as 
much  as  to  think  a  good 
^  tl^ought.  And  in  another 
place,  it  is  God  that  workcth 
in  us  both  tlie  will  and  the 
deed.  For  this  cause,  though 
Hieremic  had  said  before, 
turn  unto  me,  saith  the  Lord ; 
yet  afterwards  he  saitb,Turn 
thou  me,  and  I  shall  be 
turned,  for  thou  art  the  Lord 
my  God.  And  therefore, 
tijat  ancient  writer  and  holy 
father,  Ambrose,  doth  plain- 
ly affirm,  that  the  turning 
of  the  heart  unto  God,  is  of 
God ;  as  the  Lord  himself 
doth  testify  by  his  prophet, 
saying,  And  I  will  give  thee 
an  heart  to  know  me,  tiiat  I 
am  the  Lord :  and  they  shall 
be  my  people,  and  I  will  be 
their  God,  for  they  shall  re- 
turn unto  me  with  their 
wliole  heait.' — .1  Horn,  on  re- 
pentance f  p.  3S0,  331. 

without  any  benefit  to  the  bl 


of  God,  so  when  we  are 
drawn,  we  are  elevated  both 
in  mind  and  in  heart  above 
the  reach  of  our  own  un- 
derstanding. For  the  soul, 
illuminated  by  him,  receives 
as  it  were  new  eyes  for  the 
contemplation  of  heavenly 
mysteries,  by  the  splendour 
of  which  it  was  before  daz- 
zled. And  thus  the  human 
intellect,  irradiated  by  the 
light  of  the  holy  spirit,  ti»en 
begins  to  relish  those  things 
which  pertain  to  the  king- 
dom of  God,  for  which  be- 
fore it  had  not  the  smallest 
taste.  Wherefore,  Christ's 
two  disciples*  receive  no  be- 
nefit from  his  excellent  dis- 
course to  them  on  the  myste- 
ries of  his  kingdom,  till  he 
opens  th^^ir  understanding 
that  they  may  understand 
the  scriptures.  Thus,  though 
the  apostles  were  taught  by 
his  divine  mouth,  yet  <<  the 
spirit  of  truth"!  must  be  sent 
to  them  to  instil  into  their 
minds  the  doctrine  wliich 
they  had  hoard  with  their 
ears.  The  word  of  God  is 
like  the  sun,  shining  on  all  to 
who^n  it  is  preached,  but 
ind.     But  in  this  respect  we 


L'lke  xxiv.  25—31. 


■j-  John  xvi.  13. 


70 


CALVIN. 


are  all  blhul  by  nature;  therefore  it  cannot  penetrate  into 
our  mintl  unless  the  internal  teacher,  the  spirit,  makes 
v»aj  for  it  by  his  illumination. — Institut.  I,  3  c.  2.  s,  34. 

His  lordship  pronounces^  that  "  the  impression 
which  the  truths  of  the  Gospel  make  upon  the 
minds  of  men  depends  upon  the  manner  in  which 
they  attend  to  them,  that  is,  upon  the  exercise  of 
their  own  reason  and  free  will.''  p.  Itt,  15.  How 
different  the  language  of  the  Church  ! 


CHURCH    OF  ENGIAND. 


C  ALT  IX. 


And  this  infection  of  na- 
ture doth  remain,  yea,  in 
them  that  are  regenerated  ; 
whereby  the  lust  of  the  flesh, 
called  in  Greek  ^povm/xa  a-ctf- 
>'-o?,  which  some  do  expound 
the  wisdom,  some  sensuality, 
some  the  affection,  some  the 
desire  of  the  flesh,  is  not 
subject  to  the  law  of  God. 
And  although  there  is  no 
condemnation  for  them  that 
believe  and  are  baptised ;  yet 
the  apostle  doth  confess,  that 
concupiscence  and  lust  hath 
of  itself  the  nature  of  sin. — 
Art  9. 

O  Lord,  raise  up  (we  pray 
thee)  thy  powTr,  and  come 
amcjng  us,  and  with  great 
might  succour  us ;  that 
whereas   through   our  sins 


Thus  therefore  the  chil- 
dren of  God  are  liberated  by 
regeneration  from  the  servi- 
tude of  sin  ;  not  that  they 
have  already  obtained  the 
full  possession  of  liberty,  and 
experience  no  more  trouble 
from  the  flesh;  but  there  re- 
mains in  them  a  perpetual 
cause  of  contention  to  ex- 
ercisathem ;  and  not  only  to 
exercise  them,  but  also  to 
make  them  better  acquainted 
with  their  own  infirmity. 
And  on  this  subject  all 
sound  writers  are  agreed, 
that  there  still  remains  in  a 
regenerate  man  a  fountain 
of  evil,  whence  continually 
arise  irregular  desires  which 
allure  and  stimulate  him  to 
the  commission  of  sin.  They 


71 

CHURCH  OF  ENGiAND.  CALVIX. 

and  wickedness  we  are  sore  acknowledge also,tliat saints 
let  and  hindered  in  running  arc  still  so  afflicted  with  the 
the  race  that  is  set  before  disease  of  concupiscence, 
us  ;  tliy  bountiful  grace  and  tliat  they  cannot  prevent  be- 
niercy  may  speedily  lielp  ing  frequently  stimulated 
and  deliver  us.  Col,  4  and  incited  either  to  lust,  or 
Sand,  Advent,  to  avarice,  or  to  ambition,  or 

toother  vices. — Institute  I.  3. 

c,  3.  s.  10. 

But  we  esteem  tliis  to  be 
sin,  that  man  feels  any  evil  desires  contrary  to  the  divine 
law ;  and  we  also  assert  the  depravity  itself  to  be  sin, 
which  produces  these  desires  in  our  minds.  We  main- 
tain, therefore,  that  sin  always  exists  in  the  saints,  till 
they  be  divested  of  the  mortal  body  ;  because  their  flesh 
is  the  residence  of  that  depravity  of  concupiscence  which 
is  repugnant  to  rectitude. — Institut,  L  3.  c,  10.  s.  10. 

But  when  God  is  said  *<  to  cleanse  his  church"*  from 
all  sin,  to  promise  the  grace  of  deliverance  in  baptism, 
and  to  ftdfii  it  in  his  elect ;  we  refer  these  phrases  rather 
to  the  guilt  of  sin  than  to  the  existence  of  sin.  In  the 
regeneration  of  his  children,  God  does  indeed  destroy 
the  kingdom  of  sin  in  them,  (for  the  spirit  supplies  them 
with  strength  which  renders  them  victorious  in  the  con- 
flict.) but  it  only  ceases  to  reign,  it  continues  to  dwell  in 
them.  Wherefore  we  say,  that  «  the  old  man  is  cruci- 
fied,"t  tiiat  the  law  of  sin  is  abolished  in  the  children  of 
God,  yet  so  that  some  relics  remain  ;  not  to  predominate 
over  them,  but  to  humble  tljom  with  a  consciousness  of 
their  infirmity. — Institut,  I.  S,  c,  3.  s.  11. 

Dr.  Toraline  represents  "  sinless  obedience  and 
unspotted  purity  in  the  elect'^  as  a  <"  Calvinistic 
notion."  p.  51.— But  till  Lis  lordship  shall  pro- 

*  Eph.  V.  26,  27.  t  Ro'"-  ^''^-  ^- 


7S 


duce  authority  sufficient  to  justify  this  insinuation, 
he  must  not  be  surprised  if  those  whom  it  so  gross- 
ly misrepresents  should  '^  not  hesitate  to  pronounce'^ 
it,  as  he  has  done  their  system,  ^^talse  and 
groundless/'  p.  S60. 


73 


CHAPTER  XL 

The  JS^ature  and  JS^ecessity  of  Good  Works, 


CALVII»r. 

The  scripture  plan,  of  which  we  are  now  treating,  con- 
sists chiefly  in  these  two  thing's.  The  first,  that  a  love 
of  righteousness,  to  wliich  we  have  otiierwise  no  natural 
pi'opensity,  be  instilled  an<l  introduced  into  our  Iiearts : 
the  second,  that  a  rule  be  prescribed  to  us  to  prevent  our 
taking  any  devious  steps  in  the  race  of  righteousness. 
Now  in  the  recommendation  of  righteousness,  it  uses 
a  great  number  of  very*  excellent  arguments,  many  of 
which  we  have  before  noticed  on  different  occasions,  and 
some  we  shall  briefly  touch  on  in  this  place.  With  what 
better  foundation  can  it  begin,  tlian  when  it  admonishes 
ns  that  we  ought  to  be  holy,  because  our  God  is  holyP^ 
For  when  we  were  dispersed  like  scattered  sheep,  and 
lost  in  tlie  labyrintii  of  the  world,  he  gathered  us  together 
again  that  he  might  associate  us  to  himsclf.f  When  we 
hear  any  mention  of  our  union  with  God,  we  sliould  re- 
member that  holiness  must  be  tlie  bond  of  it :  not  that  wc 
attain  communion  with  him  by  the  merit  of  holiness 
(since  it  is  rather  necessary  for  us  in  the  first  i)lace  to 
adhere  to  him,  in  order  that  being  endued  with  his  holi- 
ness wc  may  follow  whither  he  calls)  but  because  it  is  a 
peculiar  property  of  his  glory  not  to  have  any  intercourse 
wiih   iniquity   and   uncleaiiness.      Wherefore,   also,   it 


*  Lev.  xix.  2,  f  1  Pet.  i.  16, 

G 


CALVIN. 

teaches  that  this  is  the  end  of  our  vocation,  which  it  ts 
requisite  for  us  always  to  keep  in  view  if  we  desire  to 
obey  the  divine  call*  For  to  what  purpose  was  it  that 
we  were  delivered  from  the  iniquity  and  pollution  of  the 
world  in  which  we  had  been  immerged,  if  we  permit  our- 
selves to  wallow  in  them  as  loilg  as  we  live ?  Besides,  it 
also  admonishes  us,  that  to  be  numbered  among  the  peo- 
ple of  God,  we  must  inhabit  the  holy  city  Jerusalem  ;* 
which,  he  having  consecrated  it  to  himself,  cannot  With- 
out impiety  be  profaned  by  impure  inhabitants  5  whence 
these  expressions,  "  he  shall  abide  in  the  tabernacle  of 
tiie  Lord,  that  walketii  uprightly  and  worketh  righteous- 
ness, &c."f  because  it  is  very  unbecoming  the  sanctuary 
Which  he  inhabits  to  be  rendered  as  filthy  as  a  stable. 

And  as  a  further  incitement  to  us,  it  shows  that  as  God 
the  Father  hath  reconciled  us  to  himself  in  Christ,  so  he 
hath  impressed  in  him  an  image  to  which  it  is  his  will  that 
we  should  be  conformed.  Now,  let  these  who  are  of  opi- 
r»ion  that  the  philosophers  have  the  only  just  and  orderly 
systems  of  moral  philosophy,  show  me  in  any  of  their 
works  a  more  excellent  ceconomy  than  that  which  I  have 
statedi  When  they  intend  to  exhort  us  to  the  sublimest 
-virtue,  tfliey  advance  no  argument  but  that  we  ought  to  live 
agreeably  to  nature;  but  the  Scripture  deduces  its  exhorta- 
tion from  the  true  source,  when  it  not  only  enjoins  us  to 
refer  our  life  to  God,  the  author  of  jt,  to  whom  it  belongs  ; 
b»it>  after  having  taught  us  that  we  are  degenerated  fi*om 
the  original  state  in  which  we  were  created,  adds,  that 
Ciirist,  by  whom  we  have  been  reconciled  to  God,  is  pro- 
posed to  us  as  an  example,  whose  character  we  sliould 
exhibit  in  our  lives.  What  can  be  required  more  effica- 
cious than  this  one  consideration  ?  indeed  what  can  be  re- 
quired besides  ?  For  if  the  Lord  has  adopted  us  as  his 
Sions  on  this  condition,  that  we  exhibit  in  our  life  an  imi- 
tation of  Christ  the  bond  of  our  adoption  ;  unless  we  ad- 
dict and  devote  ourselves  to  Vighteousness>  we  not  onl)^ 

*  Is*  XXXV.  10,  t  Ps.  xV.  1,  2.  xiiv,  3,  4. 


«  ALT  II?. 

Hfiost  pcrfulioiisly  revolt  from  our  Creator,  but  also  ab- 
jure him  as  our  Saviour.  The  Scriptuie  derives  matter 
of  exhortation  from  all  the  blessings  of  God  wliich  it  cele- 
brates to  us,  and  from  all  the  parts  of  our  salvation.  It 
argues,  that  since  God  hath  discovered  himself  as  a  Father 
to  us,  we  must  be  convicted  of  the  basest  ingratitude,  un- 
less we  on  our  part  manifest  ourselves  to  be  his  children  ; 
that  since  Christ  hath  purified  us  in  the  laver  of  his  blood, 
and  hath  communicated  this  purification  by  baptism,  it 
does  not  become  us  to  be  defiled  with  fresh  pollution  ;  that 
since  he  hath  united  us  to  his  body,  we  should,  as  his 
members,  solicitously  beware,  lest  we  defile  ourselves 
with  any  blemish  or  disgrace  ;  that  since  he  who  is  our 
head,  hath  ascended  to  Heaven,  we  ought  to  divest  our- 
selves of  every  terrestrial  affection,  and  aspire  thither 
with  all  our  soul ;  that  since  the  Holy  Spirit  hath  dedi- 
cated us  as  temples  to  God,  we  sliould  usp  our  utmost  ex- 
ertions, that  the  glory  of  God  may  be  displayed  by  us  ^ 
that  we  ouglrt  not  to  commit  any  thing  which,  may  pro-- 
fane  us  with  the  pollution  of  sin  ;  that  since  both  our  soul 
and  our  body  are  destined  to  heavenly  incorruption  and 
a  never  fading  crown,  we  ought  to  exert  our  most  stre- 
nuous efforts  to  preserve  th^m  pure  and  incorrupt,  until 
the  day  of  the  Lord.*  These  ])rinciples,  I  say,  form  tlie 
surest  foundations  for  a  well  regulated  Iife|  but  nothing 
resembling  them  can  be  found  in  tlie  writings  of  tlie  phi- 
losophers, who,  in  the  recommendation  of  virtue,  never 
rise  above  the  natural  dignity  of  man. 

And  this  is  a  proper  place  to  address  those  who  have 
nothing  but  the  name  and  symbol  of  Christ,  and  yet 
would  be  denominated  Ciu-istians.  But  with  what  face  do 
they  glory  in  his  sacred  name  ?  For  none  have  any  ac- 
quaintance with  Christ,  but  those  who  have  obtained  the 
true  knowledge  of  him  from  the  word  of  the  gospel.  Now 

*  Rom.  vi.  4.  8cc.  viii.  29.  Mai.  I.  6.  Eph.  v.  1.  1  John  iii.  I. 
Eph.  V.  26.  Heb.  x.  10.  1  Cor.  vi.  11.  1  Pet.  i.  15.  19.  1  Cor.  vi. 
15.  John  XV.  3.  Eph.  v.  23.  Col.  iii.  1,  2.  1  Cor.  iii.  16.  vi.  19- 
^  Cor.  vi.  16.     1  Thess.  v.  23. 


76 

CALVIX. 

(he  apostle  denies  that  any  have  rightly  ^<  learned  Christ,*' 
who  have  not  been  taught  that  they  must  <*  put  off  tlie  old 
man  which  is  corrupt  according  to  the ^ deceitful  lusts, 
and  put  on  Christ."*  Their  knowledge  of  Christ  then 
is  proved  to  be  a  false  and  injurious  pretence,  with  what- 
ever eloquence  and  volubility  they  may  talk  concerning 
the  gospel.  For  it  is  a  doctrine,  not  of  the  tongue,  but 
of  the  life;  and  is  not  apprehended  merely  with  the  un- 
derstanding and  memory,  like  other  sciences,  but  is  then 
only  received  when  it  possesses  the  whole  soul,  and  finds 
a  seat  and  residence  in  the  inmost  affection  of  the  heart* 
JLet  them  therefore  either  cease  to  insult  God  by  boasting 
themselves  to  be  what  they  are  not,  or  show  themselves 
disciples  not  unworthy  of  Christ  their  master.  We  have 
allotted  the  first  place  to  the  doctrine  which  contains  our 
religion  ;  because  it  is  the  origin  of  our  salvation ;  but 
that  it  may  not  be  unprofitabKto  us,  it  must  be  transfus- 
ed into  our  breast,  pervade  our  manners,  and  thus  trans- 
form us  nto  itself.  If  the  philosophers  aVe  justly  in- 
censed against  and  banish  with  disgrace  from  their  so- 
ciety those,  who,  while  they  profess  an  art  which  ought 
to  be  a  rule  of  life,  convert  it  into  a  sophistical  loquacity  ; 
with  how  much  better  reasoi\may  we  detest  those  sophists 
who  are  contented  to  have  the  gospel  on  their  lips,  whilst 
its  efficacy  ought  to  penetrate  the  inmost  affection  of  the 
heart,  to  dwell  in  the  soul,  and  to  affect  the  wiiole  man 
with  a  hundred  limes  more  energy  than  the  frigid  exhor- 
tations of  the  philosophers  ! 

But  I  do  not  require* that  the  manners  of  a  Christian 
should  breathe  nothing  but  the  perfect  gospel ;  which  ne- 
vertheless ought  to  be  the  object  both  of  desire  and  of  pur- 
suit. But»I  do  not  so  rigorously  require  evangelical  per- 
fection as  not  to  acknowledge  as  a  Christian  one  who  has 
not  yet  attained  to  it :  for  thus,  all  would  be  excluded 
from  the  church  :  since  no  man  can  be  found  who  is  not 
«tiU  at  a  great  distance  from  it;  and  many  have  hitherto 


Eph,  iv 


On    no 


CALVIN. 

made  but  a  very  small  progress,  whom  it  would  neverthe- 
less be  unjust  to  reject.  "What  then  ?  Let  us  set  before 
our  eyes  that  mark,  to  which  alone  our  pursuit  must  bo 
directed.  Let  that  be  prescribed  as  the  goal,  towards 
which  we  must  earnestly  tend.  For  it  is  not  lawful  for 
you  to  make  such  a  compromise  with  God,  as  to  under- 
take part  of  the  duties  prescribed  to  you  in  his  word,  and 
to  omit  part  of  them  at  your  pleasure.  For  in  the  first 
])lace,  lie  every  where  recommends  integrity  as  a  princi- 
pal branch  of  liis  worship,  by  wliich  he  intends  a  sincere 
simplicity  of  heart,  free  from  all  guile  and  falsehood,  the 
opposite  of  which  is  a  double  heart,  as  though  it  had  been 
said,  that  the  beginning  of  a  life  of  uprightness  is  spi- 
ritual, when  the  internal  affection  of  the  mind  is  unfcign- 
edly  devoted  to  God  in  the  cultivation  of  holiness  and 
righteousness.  But  since  no  man,  in  this  terrestrial  and 
corporeal  prison,  has  strength  suilicient  to  press  forward 
in  his  course  with  a  due  degree  of  alacrity,  and  the  ma- 
jority are  oppressed  with  such  great  debility,  that  they 
stagger,  and  halt,  and  even  creep  on  the  ground,  and  so 
make  very  inconsiderable  advances  ;  let  us  every  one 
proceed  according  to  our  small  ability,  and  prosecute  the 
journey  we  have  begun.  No  man  will  be  so  unhappy, 
but  that  he  may  every  day  make  some  progress  however 
small.  Therefore,  let  us  not  cease  to  do  tiiis,  that  we 
may  be  incessantly  advancing  in  the  way  of  t!ie  Lordj 
nor  let  us  despair  on  account  of  the  smallness  of  our  suc- 
cess :  for  however  our  success  may  not  correspond  to  our 
wishes,  yet  our  labour  is  not  lost,  when  this  day  surpasses 
the  preceding  one :  provided  that  with  sincere  simplicity 
we  keep  our  end  in  view  and  press  forward  to  tiie  goal, 
not  pi'actising  self-adulation,  nor  indulging  our  evil  pro- 
pensities, but  perpetually  exerting  our  eiid(  avours  after 
increasing  degrees  of  amelioration,  till  we  shall  have  ar- 
rived at  a  perfection'of  goodness  ;  which  indeed  we  seek 
and  pursue  as  long  r.s  we  live,  and  sliall  then  attain^ 
when;  divested  of  al!  corporeal  infirmity,  wc  shall  be  ad» 

G  ^. 


7S 

CALYIX. 

mittetl  by  Got!  into  complete  communion  with  him.— //i- 
stitut,  /.  3.  c.  6,  s,  2 — 5. 

The  Formularies  of  the  Church  of  England 
would  furnish  passages  in  perfect  unison  with  this 
extract  from  Calvin  on  the  nature  and  obligations 
of  the  piety  and  virtue  essential  to  the  character  of 
a  real  Christian,  But  it  would  be  superfluous  to 
adduce  them,  as  the  tendency  of  the  system  of  the 
Church  to  produce  a  virtuous  and  holy  life,  is  not 
disputed  by  any  of  the  parties  in  this  controversy. 
This  long  extract  from  the  Institutes  is  given  in 
order  to  exhibit  the  moral  and  holy  tendency^  the 
practical  efficacy,  of  Calvinistic  doctrines,  as  stated 
hy  that  eminently  good  as  well  as  great  man.  In 
contrast  to  this  quotation  I  cannot  forbear  introduc- 
ing in  this  place  a  few  passages  from  the  sixth 
chapter  of  Dr.  Tomline's  work.  That  chapter 
bears  the  following  title  : — ^'  Quotations  from 
THE  Ancient  Fathers  of  the  Christian 
Church,   for   the   purpose   of   proving   that 

THE    earliest     HeRETICS    MAINTAINED    OPINIONS 

GREATLY  RESEMBLING  THE  PECULIxiR 
TENETS  OF  CALVINISM.';  Of  the  pro- 
priety  of  this  title  every  reader  will  form  his  own 
judgment.  His  lordship  first  quotes  from  Irenseus. 
^^  There  being,  therefore,  three  substances,  they, 
the  Valentinians,  assert,  that  the  material  (which 
they  also  call  kft-handed)  necessarily  perislies,  as 
being  incapalle  of  receiving  any  breath  of  incor- 
ruption ;  that  the  animal  (which  they  also  call 
right-handed)  us  being  in  the  middle  between  the 
spiritual  and  the  material,  goes  the  way  to  which 


TO 

it  inclines ;  that  the  spiritual  is  sent  forth,  that  it  • 
may  be  formed  here  in  conjunction  with  the  animal, 
being  instructed  together  with  it.  And  this,  they 
say,  is  the  salt  and  light  of  the  world.  For  the 
animal  substance  has  need  of  sensible  instructions. 
For  which  reason  they  say,  that  the  world  was 
formed,  and  that  the  Saviour  came  to  this  animal 
substance,  since  it  is  endowed  with  free-will,  that 
lie  might  save  it.     (They  further  assert)  that  mat- 

ter  is   incapable    of  salvation.'- '^  They  say, 

that  they  themselves,  whatever  material  actions 
they  do,  are  not  at  all  hurt,  nor  do  they  lose  the 
spiritual  substance.  Wherefore,  those  of  them 
who  are  the  most  perfect,  do  without  fear  all  things 
which  are  forbidden,  of  which  the  Scriptures  af- 
firm, that  they  who  do  such  things  shall  not  inherit 
the  kingdom  of  God.''  ■  After  enumerating  a 
great  variety  of  dreadful  crimes,  of  which  these 
men  w  ere  guilty,  he  adds,  ^"^  And  doing  many  other 
abominable  and  ungodly  things,  they  inveigh  against 
us,  who,  from  the  fear  of  God,  are  cautious  not  to 
sin  even  in  thought  or  word,  as  idiots  and  fools, 
but  they  extol  themselves;  calling  themselves  per- 
fect, and  the  elect  seed."  pp.  512,  ;il3,  514.  In  a 
note  at  the  foot  of  this  page,  some  of  these  prac- 
tices are  specified  in  a  Latin  quotation.  I  shall 
translate  part  of  it.  "  Without  the  least  fear  or 
shame,  they  (the  Valentinians)  abandoned  them- 
selver  to  fornications,  incests,  adulteries,  and  all 
the  foulest  lusts  ;  in  consequence  of  a  belief  that 
licentiousness  and  a  life  of  the  vile  sensuality  which 
they  practised,  would  not  deprive  them  of  the  di- 
vine  grace  and  salvation."  p.  514. 

'^  Subdividing  souls  themselves,  they  say  that 
some  arc  by  nature  good^  and  some  bad."  p.  514, 


80 

^'^  He  (Ireuaeus)  says,  that  one  of  tbe  doctrines 
of  Simon  Magus  was,  ^^  that  those  who  trust  in  him 
and  HIS  Helena  should  have  no  further  care,  and 
that  they  are  free  to  do  what  they  like  :  for  that 
men  are  saved  according  to  his  grace,  but  not  ac- 
cording to  just  works. ^^  p.  515. 

^^  This  man  was  glorified  by  multitudes  as  God, 
and  taught  that  he  was  the  same  person  who  ap- 
peared  among  the  Jews  as  the  Son,  in  Samaria 
descended  as  the  Father,  and  would  come  to  the 
rest  of  the  nations  as  the  Holy  Spirit ;  that  he  was 
the  supreme  power,  that  is,  the  Being  who  is  over 
all  things,  the  Father. — This  man  led  about  with 
him  a  woman  of  Tyre,  a  city  of  Phoenicia,  a  pro- 
stitute whom  he  had  purchased,  called  Helena, 
saying  that  she  was  the  first  conception  of  his 
mind,  the  mother  of  all  things,  by  whom,  in  the 
beginning,  he  had  conceived  in  his  mind  to  make 
angels  and  archangels. —  (Translated  from  the  La- 
tin  note,  p.  515.) 

"  He  (Saturninus)  first  asserted,  that  there  are 
two  sorts  of  men  formed  by  the  angels,  the  one 
good,  the  other  bad. 

"  They  (the  Valentinians)  say,  that  some  men 
are  good  by  nature^  and  some  had. 

"  TertuUian  also  says,  that  Saturninus  main- 
tained that  man  was  created  by  the  angels. ^^ — p. 
515. 

But  we  should  ask  his  lordship,  where  can  any 
thing  ^^  resembling"  the  unintelHgible  jargon  of 
some  of  these  quotations  be  found  in  the  writings 
of  Calvinists  ?  Ho  Calvinists  assert  any  man  to 
be  GOOD  BY  NATURE?  Havc  they  not  incurred 
his  lordship's  censure  for  maintaining,  in  the  lan- 
guage of  the  Homilies,  that  <<  of  our  ow\n  nature 


81 

WE  ARE  WITHOUT  ANY  SPAKK  OF  GOODNESS  IN  US?^^ 

Do  Calvinists  maintain,  ^^that  man  wXs  created 
BY  THE  ANGELS  ?^'  What  is  there  among  Calvi- 
nists ^^  resembling"  TRUST  IN  SlMON  MaGUS  AND 

HIS   Helena,  or  an  expectation  of  heina;  saved 

ACCORDING    TO    THE    GRACE    OF    SiMON    MaGUS    or 

any  other  man  ?  Does  his  lordship  intend  to 
charge  the  Calvinists  with  the  commission  and 
vindication  of  the  ahominable  crimes  here  imputed 
to  these  early  heretics  ?  If  not,  why  are  these 
things  introduced  in  this  chapter  of  pretended  re- 
semblances ?  If  such  an  accusation  be  really  de- 
signed hy  him,  why  has  he  not  accompanied  it  with 
something  like  proof?  What  is  accusation  with- 
out proof,  but  mere  slander?  How  incompatible 
is  the  character  of  a  false  accuser  with  that  of  a 
Christian  Bishop  !  Through  what  a  diff'erent  me^ 
dium  will  the  humblest  of  these,  now  despised, 
teachers  be  hereafter  viewed,  who  at  the  final 
audit  shall  be  acknowledged  as  having  been  the 
instrument  of  ^^  turning'^  even  one  ''  sinner  from 
the  error  of  his  way !''  My  sincere  wish  on  be- 
half of  his  lordship  is,  that  he  may  so  "  do  the 
work  of  an  evangelist"  as  to  have  numerous  seals 
to  his  ministry,  who  shall  be  his  ^^  crown  of  re- 
joicing" in  that  day  which  shall  ^^  declare  every 
man's  >vork  of  w  hat  sort  it  is," 


CHAPTER  XIL 


Justification  by  Faith* 


CHtaiCH  OF  ENGLAND. 

We  are  accounted  righte- 
ous before  Goil,  only  for  the 
merit  of  our  Lord  and  Sa- 
viour Jesus  Christ  by  faith; 
and  not  for  our  own  works 
or  deservinj^s.  Wherefore, 
that  we  are  justified  by  faith 
only  is  a  most  wholesome 
doctrine  and  very  full  of 
comfort,  as  more  largely  is 
expressed  in  the  homily  of 
justification. — JrU  11. 

It  is  of  the  free  grace  and 
mercy  of  God,  by  the  me- 
diation of  the  blood  of  his 
Son  Jesus  Christ,  without 
merit  or  desoi'ving  on  our 
part,  that  our  sins  are  for- 
given us,  that  we  are  recon- 
ciled and  brougi»t  again  into 
his  favour,  and  are  made 
heirs  of  bis  heavenly  king- 
dom.— 1  Horn,  on  fasting, 
p.  165. 

Whose  mediation  (i.e.  t!ie 
mediation  of  Christ)  was  so 


CALVIN. 

Let  us  first  explain  the 
meaning  of  these  expres- 
sions, To  BE  JUSTIFIED  IN 
THE  SIGHT  OF  GOD,  TO  BE 
JUSTIFIED  BY  FAITH  OR  BY 

WORKS.     He  is  said  to  be 

JUSTIFIED  IN  THE  SIGHT  OF 

God,  who  in  the  divine  judg- 
ment is  reputedrigliteous  and 
accepted  on  account  of  his 
righteousness:  for  as  iniquity 
is  abominable  to  God,  so  no 
sinner  can  find  favour  in  his 
sight,  ^s  a  sinner,  or  so  long 
as  lie  is  considered  as  such. 
Wiierever  sin  is,  therefore, 
it  is  accompanied  with  the 
wrath  and  vengeance  of  God. 
He  is  justified,  who  is  con- 
sidered, not  as  a  sinner,  but 
as  a  righteous  pei*8on,  and 
on  that  account  stands  in 
safety  before  the  tribunal  of 
God,  where  all  sinners  are 
confounded  and  ruined.  As, 
if    an    innocent    naan    bp 


ai^ 


CHURCH  OF   ENGLAIND. 


CiLVI^. 


acceptable  to  God  tlie  Fa-  brought  under  an  accugatiori 

ther,  through   his   absolute  before  the  tribunal  of  a  just 

and  perfect  obedience,  tliat  judge,    when    judgment    is 

he  took  his  act  for  a  full  sa-  passed  according  to  his  in- 


tisfaction  of  all  our  disobe- 
dience and  rebellion:  whose 
righteousness  he  took  to 
weigh  against  our  sins; 
whose  redemption  he  would 
have  stand  against  our  dam- 
nation.— 3  Rogation  Horn, 
p.  297. 


noceni  e,  he  is  said  to  be  jus- 
tified or  acquitted  before  the 
judge  ;  so  he  is  justified  be- 
fore/ God,  who,  not  being 
numbered  among  sinners^ 
has  God  for  a  witness  and 
assertor  of  his  righteous- 
ness. Thus  lie  must  be  said> 
therefore,  to  be  justified 
BY  WORKS,  whose  life  discovers  such  purity  and  holiness 
as  to  deserve  tiie  character  of  righteousness  before  the 
throne  of  God  ;  or  who  by  the  integrity  of  his  works  can 
answer  and  satisfy  the  divine  judgment.  On  the  otlier 
band,  he  will  he  justified  by  faith,  who  being  ex- 
cluded from  the  righteousness  of  works,  apprehends  by- 
faith  i!ie  righteousness  of  Christ,  invested  in  which,  he 
appears,  in  the  sight  of  God,  not  as  a  sinner,  but  as  a 
rigfiteous  man.  Thus  we  simply  explain  justification  to 
be  an  acceptance,  by  which  God  receives  us  into  his  fa-^ 
vour,  and  esteems  us  as  righteous  persons.  And  we  say^ 
that  it  consists  in  the  remission  of  sins  and  the  imputa- 
tion of  the  righteousness  of  Christ. — Institut,  I,  3.  c.  11. 


CHURCH   OF   ENGLiU«^D. 


CALVIK. 


God  sent  his  only  son,  out* 
Saviour  Jesus  Christ,  into 
this  world,  to  fulful  the  law 
for  us ;  and  by  shedding  of 
his  most  precious  blood,  to 
make  a  sacrifice  and  satisfac- 


But  with  respect  to  th^ 
present  subject,  when  Paul 
says,  «  the  scripture  fore- 
saw that  God  would  justify 
the  heathen  througli  faith,*'* 
what  can  wc  understaud  but 


•  Gat  iii.  8. 


81 


CHURCH  Ot  ENGLAND. 

tion,  or  (as  it  may  be  called) 
amends  to  his  Fatiier  fur  our 
sins. — Homily  of  salvation, 
P.  1.  p.  12. 

With  his  endless  mercy, 
he  jfjined  his  most  upright 
and  equal  justice.  His  great 
mercy  he  showed  unto  us, 
in  delivering  us  from  our 
former  captivity,  without 
requiring  of  any  ransom  to 
be  paid,  or  amends  to  be 
made  upon  our  parts;  which 
thing,  by  us,  had  been  im- 
possible to  be  done.  And 
whereas  it  lay  not  in  us  that 
to  do,  he  provided  a  ransom 
for  us,  that  was  the  most 
precious  body  and  blciod  of 
his  own  most  dear  and  best 
beloved  son  Jesus  Christ ; 
who,  besides  this  ransom, 
fulfilled  the  law  for  us  per- 
fectly. And  so  the  justice 
of  God  and  his  mercy  did 
embrace  together,  and  ful- 
fil tl»e  mystery  of  our  re- 
demption.— Christ  is  the  end 
of  tlie  law  unto  righteous- 
ness, to  every  one  tl>at  bc- 
lieveth. — Ibid.  p.  13. 

The  apostle  toucheth  three 
things  specially,  which  must 
go  together  in  our  Justifica- 
tion. Upon  God's  part,  his 
great  mercy  and  grace.  Up- 


CAIiVIK. 

that  God  imputes  righteous* 
ness  through  faith?  A.qain,, 
when  he  says  that  God  **jus- 
tilieth  the  ungodly  whicli  be- 
lieveth  in  Jesus,''*  wiiat  can 
be  the  meaning  but  that  he 
delivers  him  by  tiie  blessing 
of  faith,  from  the  condem- 
nation deserved  by  his  un- 
godliness? He  speaks  still 
more  plainly  in  the  conclu- 
sion, when  he  thus  exclaims, 
«<  wlio  shall  lay  any  thing  to 
the  charge  of  God's  elect  ? 
It  is  God  that  justifietb. 
Who  is  he  that  condemneth? 
It  is  Christ  that  died,  yea, 
rather  that  is  risen  again, 
who  alsomaketh  intercession 
for  us."f  For  it  is  just  as 
if  he  had  said,  who  shall 
accuse  them  whom  God  ab- 
solves? Who  shall  condemn 
those  for  whom  Christ  in- 
tercedes? Justification  there- 
fore is  no  other  than  an  ac- 
quittal from  guiJt  of  him  who 
was  accused,  as  though  his 
innocence  had  been  proved. 
Since,  therefore,  God  justi- 
fies us  through  the  mediation 
of  Christ,  he  acquits  us,  not 
by  an  ivdmission  of  our  per- 
sonal innocence,  but  by  an 
imputation  of  righteousness : 
so   that    we    who    are  un- 


•  Rom.ili.  26.  iv.5. 


I  Ibid.  viii.  33.  34. 


85^ 

• 


CHURCH  OF  ENGXAND. 


CAL\IA\ 


on  Christ's  part,  justice ; 
that  is,  the  satisfaction  of 
God's  justice,  or  the  price 
of  our  redemption,  by  tlie 
offering  of  Iiis  body,  and 
the  slieddini^  of  his  blood  ; 
together  with  fulfilling  of 
the  law  perfectly  and  tho- 
roughly. And  upon  our 
part,  true  and  lively  faith  in 
the  merits  of  Jesus  Christ, 
which  yet  is  not  ours,  but 
by  God's  working  in  us. — 
Ibid, 

It  pleased  our  heavenly 
Father,  of  his  infinite  mercy, 
without  any  our  desert  or 
deserving,  to  prepare  for  us 
the  most  precious  jewels  of 
Christ's  body  and  blood, 
whereby  our  ransom  miglit 
be  fully  paid,  the  law  ful- 
filled, and  !»is  justice  fully 
satisfied.  So  tlmt  Christ  is 
now  the  righteousness  of  all 
them  that  truly  do  believe  in 
him.  He  for  them  paid  their 
ransom,  by  his  death.  He, 
for  them,  fulfilled  the  law 
in  his  life.  So  that  now,  in 
him,  and  by  him,  every  true 
Christian  man  may  be  call- 
ed a  fulfiller  of  the  law." — 
Ibid,  p.  14. 

All  the  good  works  that 
we  can  do,  be  imperfect; 
and  therefore  not  able  to  de- 


righteous  in  ourselves,  arc 
considered  as  righteous  in 
Ciii'ist.  This  is  the  doctrine 
preached  by  Paul  in  the 
xiiith  ciiapter  of  the  Acts  : 
"through  this  man  is  preach- 
ed unto  you  the  forgiveness 
of  sins  :  and  by  him,  all 
thatbelievearejustifiedfroni 
all  things,  from  which  ye 
could  n(»t  be  justified  by  the 
law  of  Moses. "^  You  see 
that  after  remission  of  sins> 
this  justification  is  mention- 
ed as  if  by  way  of  exi)lana- 
tion  :  you  see  clearly  that  it 
means  an  acquittal ;  that  it 
is  separated  from  the  works 
of  the  law  ;  that  it  is  a  mere 
favour  of  Christ ;  that  it  is 
apprehended  by  faith  ;  you 
see,  finally,  the  intci'posi- 
tion  of  a  satisfaction,  where 
he  says,  that  we  are  justified 
from  sins  by  Christ.  Thus, 
when  it  is  said  that  the  pub- 
lican « went  down  to  his 
house  justified,"!  we  can- 
not say  that  he  obtained 
righteousness  by  any  merit 
of  works.  The  meaning 
therefore  is,  that  after  he 
had  obtained  the  pardon  of 
his  sins,  he  was  considered 
as  righteous  in  the  sight  of 
God. — Instttut.  I,  S.  c,  11. 
s.  3. 


Acts  xiii.  38. 


H 


f  Luke  xviii.  14, 


m 


CHURCH  OF  ENGLAND. 


CALV11<«, 


feerve  our  justification  :  but 
our  justifiration  doth  come 
freely  by  the  mere  mercy  of 
God. — 1  Horn,  oj  salvation^ 
p.  13. 

By  grace  are  ye  saved, 
through  faith,  and  that  not 
of  yourselves  ;  for  it  is  tlic 
gift  of  God,  and  not  of 
works,  lest  any  man  should 
glory.  And,  to  be  short, 
the  sum  of  all  Paul's  dispu- 
tation is  this  ;  that  if  jus- 
tice (i.  c.  justification)  come 
of  works,  then  it  cometli 
Hot  of  grace;  and  if  it  come 
of  grace,  then  it  cometh  not 
of  works.  And  to  this  end 
tend  all  the  prophets,  as  St. 
Peter  saith  in  the  xth  of  the 
Acts.  Of  Christ,  all  the 
prophets  (saith  St.  Peter)  do 
witness,  that  through  his 
name,  all  they  that  do  be- 
lieve in  him,  shall  receive 
the  remission  of  sins. — St. 
Hilary  speaketh  these  words 
plainly,  in  the  ixth  canon 
upon  Mattiiew,  "  Faith  only 
justifietli.'^  And  St.  Basil,  a 
Greek  author,  wiiteth  tiius: 
This  is  a  perfect  and  whole 
rejoicing  in  God,  when  a 
man  advanccth  not  himself 
for  his  own  righteousness, 
but  acknowledgeth  himself 


Paul  certainly  describes 
justification  as  an  accept- 
ance when  he  says  to  thd 
Epiiesians,  ««  God  hath  pre- 
destinated us  to  the  adoption 
of  children  by  Jesus  Chrisi 
to  hiutself,  according  to  the 
good  pleasure  of  his  will,  to 
the  praise  of  the  glory  of 
bis  grace,  wherein  he  hath 
made  us  accepted."*  For 
the  meaning  is  tlie  same  as 
when  in  another  place  we 
are  said  to  be  "justified  free- 
ly by  his  grace."!  ^"^ '"  the 
fourth  chapter  to  the  Ro- 
mans, he  first  mentions  an 
imputation  of  righteousness, 
and  immediately  represents 
it  as  consisting  in  remission 
of  sins.  <«  David,''  says  he, 
*«  describeth  the  blessedness 
of  the  man  unto  whom  God 
itnputeth  righteousness v\  ith- 
out  works,  saying,  Blessed 
ai'e  they  whose  iniquities  are 
forgivi^n."j:  &c.  He  there 
indeed  argues  not  concern- 
ing a  branch,  but  the  whole 
of  justification.  He  also 
a(ldu(  e^  the  defination  of  it 
given  by  David,  wl»en  he 
pronounces  them  to  be  bless- 
ed who  receive  the  free 
forgiveness  of  their  sinsc 
Whence  it  appears,  that  thie 


Eph.  1.5,6. 


t  Rom.  iii,  24. 


^  Eom.  iv.  6— e. 


^7 


CHURCH  OF  ENGLAND. 


CALVIN. 


to  lack  true  justice  and  righ- 
teousness, and  to  bo  justified 
by  the  only  faitli  in  Christ. 
And  Paul  (saith  lie)  doth 
glory  in  tlie  ct)ntempt  of  his 
own  lighteousness,  and  that 
he  looketh  for  the  righteous- 
ness of  God  by  faith.  These 
be  the  very  words  of  St.  Ba- 
sil. And  St.  Ambrose,  a 
Latin  author,  saith  these 
words:  Tliis  is  the  ordinance 
of  God,  that  they,  whirh 
believe  in  Christ,  should  be 
saved  without  works,  by 
faith  only,  freely  receiving 
remission  of  their  sins. 
Consider  diligently  (adds 
the  homil))  these  words, 
without  works, — ^by  faith 
only, — freely, — we  receive 
remission  of  our  sins.  What 
can  be  spoken  more  plainly, 
than  to  say,  freely,  without 
works,  by  faitli  only,  we  ob- 
tain remission  of  our  sins  ? 
— Second  part  of  the  Homily 
of  salvation,  p.  14,  15. 

Man  cannot  make  himself 
righteous  by  his  ovyn  works, 
neither  in  part,  nor  in  the 
whole.  For  that  were  the 
greatest  arrogancy  and  pre- 
sumption of  man,  that  an- 
tichrist could  set  up  against 
God,  to  affirm  that  a  man 


righteousness  of  which  he 
speaks,  is  simply  opposed  to 
guiit.  But  the  most  decisive 
passage  of  all  on  this  point 
is,  wiiere  he  teaches  us  thai 
the  grand  object  of  the  mi- 
nistry of  the  gospel  is,  that 
we  may  <*  be  reconciled  to 
God/'*  because  he  is  pleas- 
ed to  receive  us  into  his  fa- 
vour tlirongh  Christ,  *<  not 
imputing"  our  "  trespasser 
u)ito  us."  Let  the  reader 
carefully  examine  the  whole 
context;  for  when,  by  way 
of  explanation,  he  just  after 
adds,  in  order  to  describe 
the  methodof  reconciliation, 
that  Christ,  <^  who  knew  no 
sin,"f  was  <«  made  sin  for 
us,"  he  undoubtedly  means 
by  the  term  reconciliation 
no  other  than  justification. 
Nor  would  there  be  any 
truth  in  what  lie  affirms  in 
another  place,  that  we  arp 
*<  made  righteous  by  the 
obedience  of  Christ,":):  un- 
less w^e  are  reputed  righteous 
before  God  in  inm  and  out 
of  ourselves. — Institute  L  q. 
c.  11.  s,  4. 

But  as  many  persons  ima- 
gine righteousness  to  be 
composed  of  faitli  and  works, 
let  us  also  prove,  before  we 


f  2  Cor.  y.  ^8,  19. 


t  2Cor.v.  21 


Bom.  V.  J  P. 


88 


CHURCH   OF  ENGLAND. 


CALVIX. 


iniglit,b}'his  own  works,  take 
away  and  purge  his  own  sins, 
and  so  justify  himself.  But 
justification  is  the  office  of 
God  only,  and  is  not  a  thinj^ 
which  we  render  unto  him, 
but  which  we  receive  of  him : 
not  which  we  give  to  him, 
but  which  we  take  of  him, 
by  his  free  mercy,  and  by 
the  only  merits  of  his  most 
dearly  beloved  son,  our  only 
redeemer,  saviour,  and  jus- 
iidev.'—lbiil  p.  15,  16. 

The  true  understanding  of 
this  doctrine,  we  be  justified 
freely  by  faith  witliout 
works,  or  that  we  be  justified 
by  faith  in  Christ  only  ;  is 
not  that  this  our  own  act,  to 
believe  in  Christ,  or  this  our 
faith  in  Christ,  which  is 
within  us,  doth  justify  us 
and  deserve  our  justification 
unto  us,  (for  that  were  to 
count  ourselves  to  be  justi- 
fied by  some  act  or  virtue 
that  is  within  ourselves.) — 
So  that,  as  Sr.  John  the  Bap- 
tist, althougli  he  were  never 
so  virtuous  and  godly  a  man, 
yet,  ill  this  matter  of  for- 
giving sin,  he  did  put  the 
people  from  him,  and  ap- 
pointed them  unto  Christ, 
saying  thus  unto  them,  Be- 


proceed,  that  the  righteous- 
ness of  faith  is  so  exceeding- 
ly different  from  that  of 
works,  tliat  if  the  one  be  es^ 
tablished,  the  other  must  ne- 
cessarily be  subverted.  The 
apostle  says,  «<  I  count  all 
things  but  dung,  that  I  may 
win  Christ,  and  be  found  in 
him,  not  having  mine  own 
righteousness,  which  is  of 
the  law,  but  that  Avhich  is 
through  the  faith  of  Christ, 
the  rigliteousness  which  is  of 
God  by  faith."*  Here  you 
see  a  comparison  of  two  op- 
posites,  and  an  implication 
that  his  own  righteousness 
must  be  forsaken  by  him 
who  wishes  to  obtain  the 
righteousness  of  Clirist. — 
Wherefore,  in  another  place 
he  states  this  to  have  been 
the  cause  of  the  ruin  of  the 
Jews,  that  «  going  about  to 
establish  their  own  righ- 
teousness, they  have  not  sub- 
mitted themselves  unto  the 
righteousness  of  God."f  If 
by  establishing  our  own  righ- 
teousness we  reject  the  righ- 
teousness of  God ;  then,  in 
oi'der  to  obtain  the  latter,  the 
former  must  doubtless  be 
entirely  renounced.  He  con- 
veys  the   same   senjimen^. 


•  Phil.  iii.  8. 


Kom,  X. 


CHURCH   OF   ENGLAKD. 


CALVIxV. 


hold,  yonder  is  the  lamb  of 
God  w  hich  takcth  away  the 
sins  of  tlie  world  :  even  so, 
as  great  and  as  godly  a  vir- 
tue as  faith  is,  yet  it  putteth 
lis  from  itself,  aiid  remittetli 
orappoititeth  iisnnto  Christ, 
for  to  have  only  by  liim  re- 
mission of  our  sins,  or  jus- 
tification, so  that  oui'  faith 
in  Christ  (as  it  were)  saith 
unto  us  thus.  It  is  not  1  that 
take  away  your  sins,  but  it 
is  Christ  only,  and  to  him 
only  I  send  you  for  that  pur- 
pose ;  forsaking  therein  all 
your  good  virtues,  words, 
tlioughts,  and  works,  and 
only  putting  your  trust  in 
Christ. — Homily  of  salva- 
tio7i9  Part  11.  p.  16. 

God  of  his  own  mer- 
cy, through  the  oiily  me- 
rits and  deservings  of  Jiis 
Son  Jesus  Christ,  doth 
justify  ns.  Nevertheless, 
because  faith  doth  directly 
send  us  to  Christ,  for  remis- 
sion of  our  sins  ;  and  that 
by  faith,  given  us  of  God, 
we  embrace  the  promise  of 
God's  merry,  and  of  the 
remission  of  our  sins  (which 
thing  none  other  of  our  vir- 
tues or  works  properly  doth); 
therefore  Scripture  useth  to 


when  he  asserts,  that  <'boast 
ing  is  excluded.     By   what 
law  ?  of  works  ?  nay  :    but 
by    the     law     of    faith."* 
Whence  it  follows,  that  as 
long  as   there  remains  tiic 
least  particle  of  rigliteous- 
ness  in  our  works,  we  retain 
somecausefor  boasting.  But 
if  faith  excludes  all  boasting, 
the  righteousness  of  works 
can  by  no  means  be  associat- 
ed with  the  righteousness  of 
faith.     To  this  purpose  he 
speaks    so    clearly   in    the 
fourth  chapter    to   the  Ro- 
mans, as  to   leave  no  room 
for  cavil  or  uncertainty.  « If 
Abraham  (says  he)  were  jus- 
tified   by    works,    he  hath 
whereof   to    glory. "f      He 
adds,  *<  but"  lie  hath  «<  not" 
whereof  to   glory    ♦*  before 
God."  It  follows,  therefore, 
that  he  was  not  justified  by 
works.     Then  he  advances 
anotI)er  argument  from  two 
opposites.     <<  To  him   that 
worketh  is  the   reward   not 
reckoned  of  grace,   but  of 
debt.":|:     But  righteousness 
is  attributed  to  faith  through 
grace.     Therefore  it  is  not 
from   the   merit  of   works. 
Adieu   tjjerefore  to  tl>e  fan- 
ciful motion  of  those  who 


Rom. 


t  Ibid.  iv.  2. 


i  Ibid.  iv.  4 


CHUllCH   OF  ENGLAND.  CALVIN. 

says  tl»at  faith  without  works  imai^iiiearighteousnessconi- 
doth  justity,  And  foras-  pounded  of  faith  and  works, 
mucli,  that  it  is  all  one  sen-  — Institiit.  L  3.  c.  11.  s*  13. 
tnn(  c  in  effect,  to  say,  faith 

withorjt  works,  and  only  faith,  doth  justify  us  |  therefore, 
the  old  ancient  fathers  of  the  church,  from  time  to  time, 
ha\e  uttered  our  justification  with  this  speech,  only  faith 
justifieth  us  :  meaning  none  other  thin.^  than  St.  Paul, 
meant,  when  he  said,  faith  witliout  works  justifieth  us. 
And  because  all  this  is  brought  to  pass  through  the  only 
merits  and  deservings  of  our  Saviour  Christ,  and  not 
through  our  merits,  or  through  the  merit  of  any  virtue  that 
we  Ijave  within  us,  or  of  any  work  that  comethfrom  us; 
therefore,  in  that  respect  of  merit  and  deserving,  we  for- 
sake (as  it  were)  all  together  again,  faith,  works,  and  all 
other  virtues.  For  our  own  imperfection  is  so  great, 
throu.^h  the  corruption  of  original  sin,  that  all  is  imperfect 
that  is  within  us ;  faith,  charity,  hope,  dread,  thoughts, 
words,  and  v,  orks ;  and  therefore  not  apt  to  merit  and 
discern  any  part  of  our  justification  for  us.  And  this  form 
of  speaking  use  we  in  the  humbling  of  ourselves  to  God; 
and  to  give  all  the  glory  to  our  Saviour  Christ,  who  is 
best  worthy  to  have  it. — Ibid,  Part  IH.  p.  17, 

The  Bishop's  statement  of  the  doctrine  of  Jus- 
tification is  not  consistent  with  that  given  by  the 
Church  in  these  passages.  He  says,  p.  111. — 
^'  Had  there  been  such  an  unwearied  observance'^ 
of  the  law  "  in  any  one,  it  would  have  given  him 
a  title  upon  the  ground  of  strict  justice,  without 
any  grace  or  favour,  to  tlie  sentence  of  justifica- 
tion:''  and  in  the  following  page  he  adds,  <^  Faith 
Btands  in  the  place  of  righteousness  or  uniform 
obedience  ;  and  through  the  mercy  of  God  obtains 
for  the  transgressor  that  justification  as  an  act 
of  grace,  which  his  own  uniform  obedience,  had  it 


91 

taken  place,  would  have  obtained  for  him  as  a- 
debt  of  justice."  If  his  lordship  means,  '*  that 
this  OUR  OWN  ACT,  to  helievB  in  Christ ,  or  this 
OUR  FAITH  in  Christ,  which  is  within  us,  doth 
JUSTIFY  us  and  deserve  our  justification  unto 
us,"  this  is  what  the  Homily  expressly  denies. — 
If  his  lordsliip's  meaning  be  any  thing  else,  he 
has  been  extremely  unhappy  in  the  language  he 
has  used  on  this  siihjcct. 

If  his  lordship  b»'  really  attached  to  the  doctrine 
of  the  Articles  and  Homilies,  how  can  we  account 
for  such  observations  as  these  ?  ^-  There  are  more 
passages  in  the  epistles,  which  attribute  justijica- 
tion  and  salvation  to  good  works  than  to  faith."  p. 
161.  ''  Men,  as  they  now  are,  are  not  capable  of 
perfect  obedience,  but  they  are  capable  of  endea- 
vouring to  attain  it.  Such  an  endeavour  is  their 
indispensable  duty;  and  although  it  may  not  in  all 
instances,  and  upon  every  occasion,  be  effectual,  it 
is   humbly  hoped  that  it  may  be   sufficient  to 

RECOMMEND  THEM  TO  THE  FAVOUR  OF  GrOD."  p. 

174'.  "  the  attainment  of  eternal  happiness  is 
made  to  depend  upon  our  own  choice  and  exer- 
tions." p.  65.  "  Our  Saviour  not  only  assigns 
eternal  life  to  those  who  have  performed  acts  of 
mercy  to  their  fellow  creatures,  but  expressly  on 
account  of  those  acts^  In  the  New  Testament, 
"  WORKS  ARE  clearly  made  the  grand  hinge  on 
which  our  justification  and  salvation  turn." 
— "  Works  are  the  grand  turning  point  in  the 
matter  of  our  salvation.'-  p.  181. 

The  frequent  assertion  of  St.  Paul,  that  a  man 
is  not  justified  by  the  works  of  the  law,  is  repre- 
sented by  Dr.  T.  as  referring  solely  to  *^  the  oh- 
iservaiice  of  the  rites  and  ceremonies  of  the  Mosj^i?? 


93 

dispensation.'^  p.  114',  115.  He  says^  '^  Wben 
ever  St.  Paul,  in  speaking  of  justification,  uses  the 
word  works  or  deeds,  lie  invariabhj  adds,  "  of  the 
law;''  he,  frequently  says,  ''  a  man  is  not  justified 
by  the  works  of  the  law  ;"  but  not  once  does  he 
say  ''  a  man  is  not  jn^^tified  by  works."  p.  120. 
But  had  his  lordship  forgotten  this  passage  ?  ^*  If 
Abraham  were  justified  by  works,  he  hath  where- 
of to  glory."  Rom.  iv.  S,  Here  we  find  the 
phrase  '^justified  by  works/'  not  followed  by  the 
words  which  his  lordship  asserts  are  "  invariably 
ADDED."  The  works  denied  to  liave  had  any 
share  in  Abraham's  justification  could  not  be 
^^  the  rites  and  ceremonies  of  the  Mosaic  dispen- 
sation"— and  we  are  expressly  informed  in  a  sub- 
sequent verse,  that  this  refers  to  a  period  even  an- 
tecedent to  the  institution  of  circumcision. 

His  lordship  says,  "  it  is  the  doctrine  of  our 
church  that  baptism  duly  administered,  confers 
justification."  p.  147.  Baptism  may  be  duly  admi- 
nistered, and  yet  not  be  rightly  received.  Its 
spiritual  benefits  are  restricted  in  the  27th  article, 
to  them  *^  that  receive  \i  rightly,^^  But  in  what 
part  of  the  Articles,  Homilies,  or  Liturgy,  it  is  said 
to  confer  justification,  his  lordship  has  not  thought 
proper  to  state.  Such  an  assertion  as  this  requir- 
ed proof.  But  his  lordship  is  accustomed  to  as- 
§eriion  wiikout  jpvoof. 


98 


CHAPTER  XIIL 


Faith  approjiriates  Christ, 


CHURCH  or  ENGLAND. 


CALVIN. 


A  quick  or  lively  faith — 
is  not  only  the  common  be- 
lief of  the  articles  of  our 
faith,  but  it  is  also  a  true 
trust  and  confidence  of  the 
mercy  of  God  through  oup 
Lord  Jesus  Christ,  and  a 
steadfast  hope  of  all  good 
things  to  he  received  at 
God's  hand. — 1  ffom,  on 
faith,  p.  20. 

They  (the  Old  Testament 
saints)  did  not  only  know 
God  to  be  tlie  lord,  maker, 
and  governor  of  all  men  in 
the  world  :  but  also  they  had 
a  special  confidence  and 
trust,  that  he  was,  and  would 
be,  their  God,  their  comfort- 
er, aider,  iielper,  maintainer, 
and  defender.  This  is  the 
Christian  faith  vvlHch  these 
holy  men  had,  and  we  also 
ought  to  have. — -2  Horn,  on 
faith  p.  23. 


But  why  do  I  use  such  an 
obscure  testimony?  Paul  in- 
variably denies,  tliat  peace 
or  tranquillity  can  be  en- 
joyed in  the  conscience, 
without  a  certainty  that  we 
are  "justified  by  faith."* 
And  he  also  declares,  whence 
that  certainty  proceeds;  it  is 
"  because  the  love  of  God  is 
shed  abroad  in  our  hearts  by 
the  Holy  Ghost;"tas though 
he  had  said  that  our  con- 
sciences can  never  be  satis- 
fied without  a  certain  per- 
suasion of  our  acceptance 
with  God.  Thence  lie  ex- 
claims in  the  name  of  all 
the  pious,  «  Who  shall  se- 
parate us  from  the  love  of 
God,  which  is  in  Christ ?'*t 
for  till  we  have  readied  that 
port  of  safety,  we  siiall  trem  - 
ble  with  alarm  at  every 
slightest  breeze  ;  but  while 


•  I^om,  V.  1. 


f  Rom.  V. 


Rom.  viii.  3J 


9^ 


OHVKGH  OP  ^VaUkS-D. 


CALVXK. 


He  that  doth  consider  all    God  shall  manifest  himself 
these  things,  and  believeth    as  our  shep!)crd,  we  shall 
tl»em  assurejily,  as  they  are    *<  fear  no  evil."*— •J/isiiiii?. 
to  be    believed,  even   from    L  S,  c,  3  3.  s.  5. 
the    bottom    of    his    heart; 

being  established  in  God  in  this  true  faith,  having  a  quiet 
conscience  in  Christ,  a  firm  hope,  and  assured  trust  in 
God's  mercy,  through  the  merits  of  Jesus  Christ,  to  ob  = 
tain  this  quietness,  rest,  and  everlasting  joy  ;  shall  not 
only  be  without  fear  of  bodily  death,  &c. — 3  Horn,  against 
fear  of  death,  }^,  61,  62, 

*  Psalm  xxiij.  4- 


Qd 


CHAPTER  XIV; 

Justification  not  merited  by  Man. 


CHUKCII  OF  ENGLAND. 

*<  To  fast,  with  this  per- 
suasion of  mind,  tliat  our 
fasting  and  our  good  works 
can  make  us  perfect  and  just 
men,  and,  finally,  bring  us 
to  heaven;  tiiis  is  a  devilish 
persuasion." — 1  Hoin,  on 
fasting,  p.  168. 

**  It"  [namely,  the  para- 
ble of  the  Pharisee  and  Pub- 
liran]  "  is  spoken  to  them 
that  trusted  in  themselves, 
that  they  were  rigliteous, 
and  despised  others.  Now, 
because  the  Pharisee  direct- 
eth  !)is  works  to  an  evil  end, 
seeking  by  them  justifira- 
tion,  whicli  indeed  is  the 
proper  work  of  God,  with- 
out our  merits;  his  fasting 
twi(  e  in  the  week,  and  all 
bis  other  works,  though  they 
were  never  so  many,  arid 
seemed  to  the  world  never 
so  good  and  holy,  yet,  in 
Very  deed,  before  Ood,  they 


CALVIN, 

The  observation  of  Au- 
gustine is  strictly  true,  that 
all,  who  are  strangers  to  the 
religion  of  the  one  true 
God,  however  tiiey  may  be 
esteemed  worthy  of  admira- 
tion for  their  reputed  virtue, 
not  only  merit  no  reward, 
but  are  rather  deserving  of 
punishment ;  because  they 
contaminate  the  pure  gifts 
of  God  with  tlie  pollution  of 
their  own  hearts.  For  though 
they  are  instruments  used 
by  God  for  the  preservation 
of  human  society  by  the  ex- 
ei'cise  of  justice,  continence, 
friendship,  temperance,  for- 
titude, and  prudence;  yet 
they  perform  these  goad 
works  of  God  very  impro- 
j)erly ;  being  restrained  from 
the  commission  of  evil,  not 
by  a  sincere  attacl»ment  to 
true  virtue,  but  either  by 
mere  amUittoiip  or  by  etlt- 


96 


CHURCH  OF  ENGLAND. 


CALVIN. 


are  altogether  evil  and  abo-  love,  or  by  some  other  irre^ 
minablc.".^ — >Ibl(L  \}.  169,  gulardispositiou.  These  ac- 
tions therefore  being  cor- 
rupted in  their  very  source  by  the  impurity  of  their 
hearts,  are  n(»  more  entitled  to  be  classed  among  virtues, 
than  those  vices  which  commonly  deceive  mankind  by 
their  affinity  and  similitude  to  virtues.  Besides,  when 
we  remember  that  the  end  of  what  is  right  is  always  to 
serve  God;  whatever  is  directed  to  any  other  end  can 
have  no  claim  to  that  appellation.  Therefore,  since 
they  regard  not  the  end  prescribed  by  divine  wisdom, 
though  an  act  performed  by  them  be  externally  and  ap- 
parently good,  yet  being  directed  to  a  wrong  end  it  be- 
comes sin. — Institut.  L  3.  c.  ±^,  s.  3. 


CHURCH   OF   ENGLAND, 


CALVIN. 


Works  done  before  the 
grace  of  Christ,  and  the  in- 
spiration of  his  spirit,  are 
not  pleasant  to  God,  foras- 
much as  they  spring  not  of 
faith  in  Jesus  Christ,  neither 
do  they  make  men  meet  to 
receive  grace,  or  (as  the 
school  authors  say)  deserve 
grace  of  congruity :  yea, 
rather  for  that  they  are  not 
done  as  God  hath  willed  and 
commanded  them  to  bedone, 
we  doubt  not  but  they  have 
the  nature  of  sin. — >ArL  13. 

*<  These  works  the  apo- 
stle calleth  good  works ; 
saying,  we  are  G(»d's  work- 
mansliip,  created  in  Christ 
Jesus  to  good  works,  which 
God  halli  ordained  that  we 


We  lay  it  down  therefore 
as  an  undoubted  truth, 
which  ought  to  be  well 
known  to  such  as  are  but 
moderately  versed  in  the 
Scriptures,  that  even  the 
most  splendid  works  of  men 
not  yet  truly  sanctified,  are 
so  far  from  righteousness 
in  the  divine  view,  that  they 
are  accounted  sins.  And 
therefore  they  have  strictly 
adhered  to  the  truth,  who 
have  maintained  that  the 
Works  of  a  man  do  not  con- 
ciliate God's  favour  to  his 
person ;  but,  on  the  con- 
trary, that  works  are  never 
acceptable  to  God  utdess 
the  person  who  pei-forms 
them  has  previously  found 


97 


CHURCH  OF  ENGLAND. 


CALVIN. 


shoukl  walk  in  tliem.  And 
yet  his  meaning  is  not  by 
these  words  to  induce  us  to 
have  any  affiance,  or  to  put 
any  confidence  in  our  works, 
as  by  the  merit  and  deserving 
of  them  to  purchase  to  our- 
selves and  others  remission 
of  sin,  and  so  consequently 
everlasting  life :  for  that 
w  eremere  blaGphemyagainst 
God's  mercy,  and  great  de- 
rogation to  the  blood-slied- 
ding  of  our  Saviour  Jesus 
Christ.  For  it  is  of  the  free 
grace  and  mercy  of  God,  by 
the  mediation  of  the  blood  of 
his  Son  Jesus  Christ,  with- 
out merit  or  deserving  on 
our  part,  that  we  are  recon- 
ciled and  brought  again  into 
his  favour,  and  are  made 
heirs  of  his  heavenly  king- 
dom. Grace,  saith  St.  Au- 
gustine, belonging  to  God, 
who  doth  call  us  :  and  tlicn 
hath  lie  good  works,  whoso- 
ever received  grace.  Good 
works  then,  bring  not  forlh 
grace,  but  are  bi'ougiit  forth 
by  grace.  The  wheel  (saith 
he) turneth  round, not  to  the 
end  that  it  may  be  made 
round  ;  but,  because  it  is 
first  made  round,  therefore 
it   turneth   round.      So  no 


favour  in  his  sight.  And 
this  order  which  the  Scrip- 
ture directs  us  is  religiously 
to  be  observed.  Moses  re- 
lates, that  <*  the  Lord  had 
respect  unto  Abel  and  to  his 
offering."^  Does  he  not 
plainly  indicate  that  the 
Lord  is  propitious  to  men 
before  he  regards  their 
works?  Wherefore  tlie  pu- 
rification of  the  heait  is  a  ne- 
cessary prerequisite,  in  order 
that  the  works  which  we 
perform  may  be  favourably 
received  by  God ;  for  the 
declaration  of  Jeremiah  is 
always  in  force,  that  the 
"  eyes  of  the  Lord  are  upon 
the  truth."!  And  the  Holy 
Ghost  hath  asserted  by  the 
mouth  of  Peter,  which  proves 
that  it  is  «  by  faith":(:  alone 
that  the  «  heart  is  purified," 
that  the  first  foundation  is 
laid  in  a  true  and  living 
faith. — Institut.  I,  3.  c.  14. 
.s.   8. 

The  grace  througli  w  hich 
our  works  are  accepted,  is 
no  other  than  the  free  good- 
ness of  the  Father,  with 
which  he  embraces  us  in 
Christ:  when  he  invests  us 
with  the  righteousness  of 
Christ,  and   accepts  it   as 


*  Gen.  iv.  4. 


I  Jerem.  v.  3. 
I 


t  Acts.  XV.  9. 


98 


ciiuRen  or  engxand. 


CALVIN. 


man  doeth  good  works  to 
receive  grace  by  his  good 
works,  but  because  he  hath 
first  received  grace,  there- 
fore, consequently  he  doeth 
good  works.  And  in  an- 
other place,  he  [St.  Austin] 
saith  :  Good  works  go  not 
before,  in  him  which  shall 
afterwards  be  justified  ;  but 
good  works  do  follow  after, 
when  a  man  is,  first,  justified. 
' — Part  1.  Horn,  of  fasting, 
«  Let  them  all  come  to- 
gether, that  be  now  glo- 
rified in  heaven,  and  let  us 
hear  what  answer  they  vviil 
make  in  these  points  before 
rehearsed,  wliethertheirfirst 
creation  was  in  God's  good- 
ness, or  of  themselves.  For- 
sooth, David  would  make 
answer  for  tliem  all  and  say, 
Know  ye  for  surety,  eventlie 
Xord  is  God  :  he  hath  made 
lis,  and  not  wc  ourselves.  If 
they  were  asked  again,  who 
shall  be  thanked  for  their 
regeneration?  for  their  jus- 
tification ?  and  for  their  sal- 
vation ?  whether  their  de- 
serts, or  God's  goodness 
only  ?  let  David  answer  by 
the  mouth  of  them  all  at 
this  time,  who  cannotchoose 
but  say,  Not  to  us,  0  Lord, 
not  to  us,  but  to  thy  name 
give  all  the  thanks,  for  thy 


oiirs,  in  order  that  in  conse- 
quence of  it  he  may  treat  us 
as  holy,  pure,  and  righteous 
persons  :  for  the  righteous- 
ness of  Christ  (which,  be- 
ing the  only  perfect  righte- 
ousness, is  the  only  one 
that  can  bear  the  divine 
scrutiny),  must  be  produced 
on  our  behalf,  and  judicially 
presented  as  in  the  case  of  a 
surety.  Beiiig  furnislied 
with  this,  we  obtain  by  faith 
the  perpetual  remission  of 
our  sins.  Our  imperfections 
and  impurities,  being  con- 
cealed by  its  purity,  are  not 
imputed  to  us  ,*  but  are  as  it 
were  buried  and  pi-evented 
from  appearing  in  the  view 
of  divine  justice;  till  the 
advent  of  that  I»our,  when, 
tlie  old  man  being  slain  and 
utterly  annihilated  in  us,  the 
divine  goodness  shall  receive 
us  inti>  a  blessed  peace  with 
tlie  new  Adam,  in  that  state 
to  wait  for  the  day  of  the 
Lord,  when  we  shall  receive 
incorruptible  bodies,  and  be 
translated  to  the  glories  of 
the  celestial  kingdom. — In- 
stitut,  L  3.  c,  14.  s,  12, 

If  these  things  are  true, 
surely  no  works  of  ours  can 
render  us  acceptable  to  God  ; 
nor  can  the  actions  them- 
selves be  pleasing  to  him, 


99 


CHURCH  OF  ENGLAND, 


CALYliV. 


lovin.e;  mercy  and  for  thy 
trutli's  sake.  If  we  should 
ask  again,  from  whence 
came  their  glorious  works 
and  deeds,  which  they 
wrought  in  their  lives, 
wherewith  God  was  so  high- 
lypleased  and  worsliipped  by 
them?  letsomeother  witness 
he  brought  in  to  testify  this 
matter ;  that  in  the  moutli 
of  two  or  three  may  tlie 
truth  be  known.  Verily, 
that  holy  prophet  Esay  bear- 
eth  record,  and  saith,  O 
Lord,  it  is  thou  of  thy  good- 
ness, that  hast  wrought  all 
our  works  in  us,  not  we  our- 
selves. And  to  uphold  the 
truth  of  this  matter  against 
all  justiciaries  and  hypo- 
crites, which  rob  Almighty 
God  of  his  honour,  and 
ascribe  it  to  themselves,  St. 
Paul  bringeth  in  his  belief: 
AVe  be  not  (saith  he)  suffi- 
cient of  ourselves  once  to 
think  any  thing ;  but  all  our 
ableness  is  of  God's  good- 
ness. For  he  it  is  in  whom 
we  have  all  our  being,  and 
living,  and  moving.  If  ye 
will  know  furthermore 
where  they  had  their  gifts 
and  sacrifices,  which  they 
offered   continually  in  their 


any  otherwise  than  as  a 
num,  who  is  covered  with 
the  righteousness  r>f  Christ, 
pleases  God  and  obtains  the 
remission  of  his  sins. — Iti- 
stitat.  s.  13. 

This  tlierefore  is  a  differ- 
ent and  separate  qucstif)U, 
whether,  altiiongh  works  be 
totally  insuffi(ient  for  the 
justification  of  men,  they  do 
not  nevertheless  merit  the 
grace  of  God  ? — Instltut,  I, 
3.  c.  15.  s.  1. 

The  Scripture  sliows  what 
all  our  works  are  capable  of 
meriting,  when  it  re[)resents 
them  as  unable  to  bear  the 
divine  scrutiny,  because  they 
are  full  of  impurity  ;  and  in 
the  next  place,  what  would 
be  merited  by  the  perfect  ob- 
servance of  the  law,  if  this 
could  any  where  be  found, 
when  it  thus  directs  us, 
"  When  ye  shall  have  done 
all  these  things  whicli  are 
commanded  you,  say.  We 
are  unprofitable  servants;"'^' 
because  we  shall  not  have 
conferred  any  favour  on 
God,  but  only  have  per- 
formed the  duties  incumbent 
on  us,  for  which  no  thimks 
are  due.  Nevertheless,  the 
good  works  which  the  Lord 


»  Luke  xvii.  10. 


100 


CHURCH  OF  ENGLAND. 


CALVIN. 


lives  to  Amiglity  God  ;  they 
cannot  but  agree  with  Da- 
vid, where  he  saith,  Uf  thy 
liberal  Iiand,  O  Lord,  we 
have  received  that  we  gave 
unto  thee.  If  this  holy  com- 
pany, therefore,  confess  so 
constantly,  that  all  the 
goods  and  graces  wherewith 
they  were   endued   in  soul. 


Iiath  conferred  on  us,  he  de- 
nominates our  own,  and  de- 
clares that  he  will  not  onlyac- 
cept,  but  also  reward  them. 
It  is  our  duty  to  be  animated 
by  so  great  a  promise,  and 
to  excite  our  minds  that  we 
«  be  not  weary  in  well  do- 
ing,"^  and  to  be  truly  grate- 
ful for  so  great  an  instance 


rame   of   the    goodness   of   of  divine  goodness.   It  is  be- 
God  only  ;   what  more  can    yond  a  douht,  that  whatever 


be  said  to  prove,  tliat  all  that 
is  good  Cometh  from  Al- 
luigiity  God  ? — To  justify  a 
sinner,  to  new  create  him 
JVom  a  wicked  person  to  a 
righteous  man,  is  a  greater 
act  (saith  St.  Augustine) 
than  to  make  such  a  new 
heaven  and  earth  as  is  al- 
ready made — 1  Rogation 
Horn,  p.  289,  290. 


is  laudable  in  our  works, 
proceeds  from  the  grace  of 
God,  and  that  we  cannot 
properly  ascribe  the  least 
portion  of  it  to  ourselves. — 
Insiitut  L  3.  c.  15.  5.  3. 

But,  on  tlie  contrary,  our 
doctrine,  without  any  men- 
tion of  merit,  animates  the 
minds  of  the  faithful  with 
peculiar  consolation,  while 


we  teach  them  that  their 
works  are  pleasing  to  God,  and  that  tlieir  persons  are 
undoubtedly  accepted  by  him.  And  we  likewise  require 
that  MO  man  attempt  or  undertake  any  work  without 
faith  ;  that  is,  unless  he  can  previously  determine,  with  a 
certain  confidence  of  mind,  that  it  will  be  pleasing  to 
God. — Insiitut,  I.  3.  c.  15.  s.  7. 


Dr.  Tumlinf  is  of  opinion,  that  ^^  to  represent 
every  human  deed  as  an  actual  sin,  and  deserving;  of 
everlastin*;  punishment,  is  not  only  unauthorised  by- 
Scripture,   hut  is  also  of  very  dangerous    conse- 


Gal.  vi.  9.     2  Thess.  iii.  1! 


101 

cjuenees.^'  p.  17:5.  Does  this  passage  refer  to 
•*  works  which  are  the  fruits  of  faith,  and  follow 
after  justification?'^  Then  his  lordship's  accusa- 
tion of  <^  a  strife  of  words  and  perverse  disputing," 
p.  183.  may  well  be  retorted  on  himself — for  by 
whom  is  such  a  representation  ever  made?  But 
does  the  passage  refer  to  '^  works  done  before  the 
grace  of  Christ?"  Then  tiie  representation  here 
censured  by  his  Lordship  is  precisely  that  of  the 
Articles  and  Homilies. 


102 


CHAPTER  XY. 


Good  Works  in  their  proper  'place. 


CHURCH  OF  ENGLAND. 


CALVIN. 


Albeit  that  good  works, 
which  are  the  fruits  of  faith, 
and  follow  afterjustification, 
cannot  put  away  our  sins, 
and  endure  the  severity  of 
God's  judgment :  yet  are 
they  pleasing  and  acceptable 
to  Qod  in  Christ,  and  do 
spring  out  necessarily  of  a 
true  and  lively  faith  ;  inso- 
much, that  by  them  a  lively 
faith  may  be  as  evidently 
known,  as  a  tree  discerned 
by  the  ivi\\i.~-Jlrt.  12. 

As  tlie  good  fruit  is  not 
the  cause  that  the  tree  is 
good,  but  the  tree  must  first 
be  good,  before  it  can  bring 
forth  good  fruit;  so  the  good 
deeds  of  men  are  not  the 
cause  that  maketli  man  good, 
but  he  is  first  made  good  by 
the  spirit  and  grace  of  God, 
tliat  effectually  worketh  in 
him,    and    altcrvvards    he 


They  allege  that  justifica- 
tion by  faith  destroys  good 
works.  I  omit  all  observa- 
tion on  the  characters  of 
these  zealots  forgood  works, 
who  thus  calumniate  us.  Let 
them  rail  with  impunity  as 
licentiously  as  they  infect 
the  whole  world  with  the 
inipurity  of  their  lives.  They 
affect  to  lament,  that  while 
faith  Is  so  magnificently  ex- 
tolled, works  are  degraded 
from  their  proper  rank. — 
Wliat  if  they  be  more  en- 
couraged and  established  ? 
For  we  never  dream  either  of 
a  faith  destitute  of  good 
works,  or  of  a  justiiication 
unattended  by  them  :  this  is 
the  sole  difference,  that  while 
we  acknowledge  a  necessary 
connexion  between  faith  and 
good  Works,  we  attribute 
justification  not  to  works^ 


108 


CHITRCH   OP  EFfGlAND. 


CALVIW. 


bringetli  forth  good  fruit. — 
2  Horn,  on  alms  deeds,  p.  236. 

The  right  and  true  Chris- 
tian faith  is,  not  only  to  be- 
lieve, that  holy  scripture 
and  all  the  aforesaid  articles 
of  our  faith  are  true ;  but 
also  to  have  a  sure  trust 
and  confidence  in  God's 
merciful  promises,  to  be 
saved  from  everlasting  dam- 
nation by  Christ :  w  hereof 
doth  follow  a  loving  heart  to 
obey  his  commandments.*— 
For  how  can  a  man  have  this 
true  faith,  this  sure  trust  and 
confidence  in  God,  that  by 
the  merits  of  Christ  his 
sins  be  forgiven,  and  he  re- 
conciled to  tlie  favour  of  God, 
and  to  be  partaker  of  the 
kingdom  of  heaven  by 
Christ,  when  lie  liveth  un- 
godly, and  denieth  Christ 
in  his  deeds? — 3  Hoin,  of 
salvation f  p.  18. 

Very  liberal  and  gentle  is 
the  spirit  of  wisdom.  In 
his  power  shall  we  have  suf- 
ficient ability  to  know  our 
duty  to  God.  In  him  shall 
we  be  conforted  and  encou- 
raged to  walk  in  our  duty. 
In  him  sliall  we  be  meet  ves- 
sels to  receive  the  grace  of 
Almighty  God  :  for  it  is  he 


but  to  faith.  Our  reason  for 
this  we  can  readily  explain, 
if  we  only  turn  to  Ciirist, 
towards  whom  faith  is  di- 
rected, and  from  whom  it 
receives  all  its  virtue.  Why 
then  are  we  j ustified  by  faith  ? 
Because,  by  faith  we  appre- 
hend the  righteousness  of 
Christ,  which  is  the  only- 
medium  of  our  reconcilia- 
tion to  God.  But  this  you 
cannot  attain,  without  at- 
taining at  the  same  time  to 
sanctification.  For  he  «  is 
made  unto  us  wisdom,  and 
righteousness,  and  sanctifi- 
cation, and  redemption."* 
Christ  thert^fore  justifies  no 
one  whom  he  does  not  also 
sanctify.  For  these  benefits 
are  perpetually  and  indis- 
solubly  connected,  so  that 
whom  he  illuminates  with 
his  wisdom,  them  he  re- 
deems ;  whom  he  redeems, 
he  justifies;  v\hom  he  justi- 
fies, he  sanctifies. 

Butasthepresentquestion 
relates  only  to  righteousness 
and  justification,  let  us  in- 
sist on  them.  We  may  dis- 
tinguish between  them,  but 
Christ  contains  both  insepa- 
rably in  himself.  Do  you 
wish  then  to  obtain    righ- 


»  1  Cor.  i.  30, 


104 


CHURCH  OF  ENGLAND. 

that  ptirgetli  and  purifieth 
tlic  mind,  by  liis secret  work- 
ing.  And  he  only  is  present 
every  where  by  his  invisible 
power,  and  containeth  all 
thin,^s  in  his  dominion.  He 
lighteneth  the  heart,  to  con- 
ceive worthy  thoughts  of 
Almighty  God  :  he  sitteth  in 
the  tongue  of  man,  to  stir 
him  to  speak  his  honour. 
He  only  ministereth  spiritual 
strength  to  the  powers  of  our 
soul  and  body.  To  hold  the 
way  which  God  had  pre- 
pared for  us,  to  walk  rightly 
in  our  journey,  we  must  ac- 
knowledge that  it  is  in  the 
power  of  his  spirit,  which 
helpeth  our  infirmity. — 3 
Horn,  for  Rogation  week, 
p.  299. 


CAXYIN. 

tec  us  n  ess  in  Christ  ?  You 
must  first  possess  Christ,' 
but  you  cannot  possess  him 
without  becoming  a  partaker 
of  his  sanctification,  for  he 
cannot  be  divided.  Since 
then  the  Lord  affords  us  the 
enjoyment  of  these  blessings, 
only  in  the  bestowment  of 
himself,  he  gives  them  both 
together ;  and  never  one 
without  the  other.  Thus  we 
see  how  true  it  is,  that  we 
are  justified  not  without 
works,  yet  not  by  works  ; 
since  union  with  Christ,  by 
which  we  are  justified,  con- 
tains sanctification  as  well 
as  righteousness. — Institute 
L  3.  c.  16.  s.  1. 


The  Bishop  tells  us,  that  ^'  if  we  believed  that 
good  works  were  not  the  appointed  condition  of 
our  salvation,  we  should  of  course  become  indif- 
ferent to  the  character  of  our  actions.''  p.  17^. — 
The  compilers  of  the  Articles  and  Homilies  seem 
not  to  have  been  apprehensive  of  the  doctrine  of 
salvation  by  grace  having  any  such  tendency.  His 
lordship  also  maintains,  "  that  there  is  no  neces- 
sary connexion  between  faith  or  belief  and  good 
works."  p.  130.  Rut  how  can  he  reconcile  this 
with  the  above  quotations  from  the  Church  ? 


105 


t  umCH   OF  ENGLAND. 


CALVIN. 


True  failli  will  show  forth 
itselfjaiulcaniiotloni^heidle: 
I'or,  as  it  is  written,  the  just 
man  doth  live  by  his  faith ; 
he  never  slcopcth,  nor  is 
idle,  when  he  would  wake 
and  be  well  occupied.  And 
God,  by  his  prophet  Jeremy, 
saith,  that  he  is  a  happy  and 
blessed  man  wiiich  hath  faith 
and  confidence  in  God  :  for 
he  is  like  a  tree  set  by  the 
waterside,  and spreadeth  his 
roots  abroad  towards  the 
moisture,  and  feareth  not 
heat  when  it  cometh  ;  his 
leaf  will  be  green,  and  will 
not  cease  to  bring  forth  his 
fruit :  even  so,  faitl»ful  men 


It  is  also  exceedingly  false 
that  the  minds  of  men  are 
seduced  from  an  inclination 
to  virtue  by  our  divesting 
them  of  all  ideas  of  merit.*— 
Institutl.  S.  c.  16.  s.  2. 

Besides  if  men  require  to 
be  stimulated,  no  man  can 
urge  more  forcible  arguments 
than  such  as  arise  from  the 
end  of  our  redemption  and 
calling ;  such  as  tlie  word  of 
God  adduces,  when  it  incul- 
cates, that  it  is  the  greatest 
and  most  impious  ingrati- 
tude, not  reciprocally  to 
"  love  him  who  first  loved 
us  ;"^  that  «  by  the  blood 
of  Christ  our  consciences 
(putting  away  all  fear  of  ad-  are  purged  from  dead  works 
Tersity)  will  show  forth  the  to  serve  the  living  God;"f 
fruit  of  their  good  works,  as  tliat  it  is  a  horrible  sacri- 
occasion  is  offered  to  do  lege,  after  having  been  once 
them. — 1  Ilom,  on  faith,  purged,  to  defile  ourselves 
p.  21.  with  new  pollutions,  and  to 

St.  Paul  therefore  teach-    profane  that  sacred  blood ; 
eth,  that  we  must  do  good    that  we  have  been  "  deliv- 


works,  for  divers  respects. 
1.  To  show  ourselves  obe- 
dient children  to  our  heaven- 
ly Father,  &c.  2.  For  that 
tlicy  are  good  declarations 
and  testimonials  of  our  jus- 
tification. 3.  That  others, 
scing  our  good  works,  may 


*  John  iv.  10,  19. 
§  Luke  i.  74,  75. 


ered  out  of  the  hand  of  our 
enemics,":j:  that  we  "  might 
serve  him  without  fear,  in 
holiness  and  righteousness 
before  him  all  the  days  of 
our  life;"§  that  we  are 
«  made  free  from  sin,"|| 
that  with  a  free  spirit  we 

^  Ibid.  X.  29. 


t  Ileb.  ix.  14. 
II  Horn.  vi.  18 


106 


CHURCn    OF  ENGLAND. 


CALVIN. 


the  rather  by  them  be  stirred 
up,  and  excited,  &c. — Horn, 
of  fasting,  Part  I. 

The  just  man  falleth  seven 
times,  and  riseth  again. — ► 
Thoui^h  the  godly  do  fall, 
yet  they  walk  not  on  pur- 
posely in  sin  ;  iliQ-s  stand  not 
still,  to  continue  and  tarry  in 
yin ;  they  sit  not  down  like 
careless  men,  without  ail  fear 
of  God's  just  punishment  for 
sin ;  but,  defying  sin, 
through  God's  great  grace 
and  infinite  mercy,  tliey  rise 
again,  and  fight  against 
sin. — 2  Horn,  on  certain 
places  of  sciiptiiref  p.  226. 


might  "  become  tlic  ser- 
vants of  righteousness  ;"* 
<<  that  our  old  man  is  cruci- 
fied," that "  we  should  walk 
in  newness  of  life."  Again, 
«  If  ye  be  risen  with  Christ, 
(as  his  members  indeed  are) 
seek  those  things  which  are 
above,"!  and  conduct  your- 
selves as  pilgrims  on  the 
earth,  that  you  may  aspire 
towards  heaven,  where  your 
treasure  is.  That "  the  grace 
of  God  hath  appeared, 
teaching  us,  that  denying 
ungodliness  and  worldly 
lusts,  we  should  live  sober- 
ly, righteously,  and  godly, 
in  this  present  world  ;  look- 
ing for  that  blessed  hope 
and  the  glorious  appearing 
of  the  great  God  and  our  Saviour.":!:  Wherefore  <<  God 
hath  not  appointed  us  to  wrath,  but  to  obtain  salvation 
by  Christ."§  That  we  are  <«  the  temples  of  the  Holy 
Ghost,"||  which  it  is  unlawful  to  profane.  That  we  are 
not  darkmss,  •<  but  light  in  the  Lord,"^  whom  it  becomes 
to  «  walk  as  children  of  the  light;"  that  <«  God  hath  not 
called  us  unto  uncleanness,  but  unto  holiness.  For  this 
is  the  will  of  God,  even  our  sanctification,  that  we  should 
abstain  from  fornication  :"**  that  our  calling  is  a  holy 
one,  which  should  be  followed  by  a  correspondent  purity 
of  life. If  That  we  are  «<  made  free  from  sin,":j:^  that  we 
might  "  become  servants  of  righteousness."  Can  we  be 
incited  to  ciiarity  by  any  stronger  argument  than  tliat  of 


•  Rom.  vi.  4,  6. 
§  2  rhess.  V.  9. 
51  Kph    li.  21  ;  V   8. 
ft  I  Pet.  i.  15. 


t  Col.  ill.  1.  t  Tit.  iii.  H. 

I)  1  Cor.ii.  16,  17:  vi.  19, 
*•  I  rhess.  IV.  3»  7. 
44  Horn.  vi.  18. 


107 

CALVIN. 

John,  "  If  God  so  loved  us,  we  ought  also  to  love  one  am 
otiier  ?  In  this  tlie  children  of  God  are  manifest,  and  th6 
children  of  the  devil;"*  hereby  the  children  of  light,  by 
their  abiding  in  love,  are  distinguished  from  the  children 
of  darkness.  Or  that  of  Paul,  that  if  we  be  united  to 
Clirist,  we  are  members  of  one  body,  and  ought  to  afford 
each  other  mutual  assistance  ?f  Or  can  we  be  more  pow- 
erfully excited  to  holiness,  that  when  we  are  informed  by 
John,  that  "every  man  that  hath  this  hope  in  him,  puri- 
fieth  himself,  even  as  God  is  pure  ?":[:  Or  when  Paul  says, 
<«  ll;iving  tlierefore  these  promises,  (relative  to  our  adop- 
tion.) let  us  cleanse  ourselves  from  all  filthiness  of  the 
flesh  and  spirit  ?"§  or  tlmn  when  we  hear  Christ  propos- 
ing himself  as  our  example,  that  we  should  follow  his 
steps  ? — Institut  L  3.  c.  16.  s.  2. 

These  few  instances,  indeed,  I  have  given  as  a  speci- 
men ;  for,  if  I  were  disposed  to  pursue  every  particular 
passage,  I  sliould  produce  a  large  volume.  The  apostles 
are  quite  full  of  admonitions,  exhortations,  and  reproofs 
to  <•'  furnish  the  man  of  God  to  every  good  work,"  and 
that  without  any  mention  of  merit.  But  they  rather  de- 
duce their  principal  exhortations  from  this  consideration, 
that  our  salvation  depends  not  on  any  merit  of  ours,  but 
merely  on  the  mercy  of  God.  As  Paiil,  after  having  very 
largely  shown,  that  we  can  have  no  hoj)e  (if  life  but  from 
the  righteousness  of  Christ,  when  he  proceeds  to  exlior- 
tations,  beseeches  us  by  that  divine  mercy  with  which  we 
have  been  favoured. || — Institut  /.  3.  c.  IC.  s.  3. 

*  John  iv.  11.  f  1  Cor.  xii.  12.  i  1  Jahn  iii,  2. 

§  2  Cor.  i.  7.  II  Rom.  xii.  1. 


108 


CHAPTER  XVI. 


Predestination  and  Election. 


CHURCH  OF  ENGLAND. 

The  true  church  is  an  uni- 
versal congregation  or  fel- 
lowship of  God's  faithful 
and  elect  people,  built  upon 
the  foundation  of  the  apos- 
tles and  prophets,  Jesus 
Christ  himself  being  the 
head  corner  stone. — Homily 
for  Whitstuiday,  p.  283. 

Predestination  to  life  is  the 
everlasting  purpose  of  God, 
whereby,  before  tl»e  foun- 
dations of  the  world  were 
laid,  he  hath  constantly  de- 
creed by  his  counsel,  secret 
to  us,  to  deliver  from  curse 
and  damnation  those  wliom 
he  hath  chosen  in  Christ  out 
of  mankind,  and  to  bring 
them  by  Christ  to  everlast- 
ing salvation,  as  vessels 
made  to  honour.  Whore- 
fore,  they  which  be  endued 
with  so  excellent  a  benefit  of 


CALVIN. 

Another  passage  from  this 
apostle  will  still  more  clearly 
express  my  meaning.  <«  He 
hath  chosen  us  (he  says)  be- 
fore the  foundation  of  the 
world,  according  to  the  good 
pleasure  of  his  will,  that  we 
should  be  holy  and  without 
blame  before  him  :"^  where 
he  opposes  tlie  good  plea- 
sure of  God  to  all  our  merits 
wiiatsoever. — Institut,  L  3. 
c.  22.  s.  1. 

To.,render  the  ])roof  more 
complete,  it  will  be  useful 
to  notice  all  the  clauses  of 
tiiat  passage,  which,  taken 
in  connexion,  leave  no  room 
for  doubt.  By  the  appella- 
tion of  the  elect  or  chosen, 
he  certainly  designates  the 
faithful,  as  he  soon  after  de- 
clares :  wherefore,  it  is  cor- 
rupting the  term  by  a  shame- 


Eph.i,  4, 


10() 


CHUKCH  OF  ENGLAND. 

(jO(1,  be  called  according  to 
God's  purpose  by  Ills  Spirit 
working  in  due  season :  tiiey 
through  grace  obey  the  call- 
ing :  they  be  justified  freely: 
they  be  made  sons  of  God 
by  adoption  ;  they  be  made 
like  the  image  of  his  only 
begotten  Son  Jesus  Christ : 
they  walk  religiouslyin  good 
works,  and   at  length,    by 
God's  mercy,  they  attain  to 
everlasting  felicity.-.;3ri.  17. 
Once  more  :    God,  of  his 
mercy  and  special  favour  to- 
wards them  whom  he  hath 
appointed  to  everlasting  sal- 
vation, hath  so  offered  his 
grace   especially,  and  they 
have  so  received  it  fruitfully, 
that  although,  by  reason  of 
their  sinful  living  outwardly, 
they  seemed  before  to  iiave 
been  the  children  of  wrath 
and  perdition  ;  yet  now,  the 
Spiritof  God  mightily  work- 
ing in  them,  they  declare  by 
their  outward  deeds  and  life, 
in  the  showing  of  mercy  and 
charity  (which  cannot  come 
but  of  the  Spiritof  God,  and 
his  especial  grace),  that  they 
are  the  undoubted  children 
of  Grod,  appointed  to  ever- 
lasting life.     And  so,  as,  by 
their  wickedness  and  ungod- 
ly living,  they  showed  them- 
selves according  tothe  judg- 


CALVIX. 

ful  fiction  to  pervert  it  to  tlic 
age  in  which  the  gospel  was 
published.     By  saying  that 
they  were  elected  before  the 
creation  of  the  world,  he  pre- 
cludes every  consideration 
of  merit.     For  what  could 
be  the  reason  for  discrimina- 
tion between  those  who  yet 
had  no  existence,  and  whose 
condition  was  afterwards  to 
be  the  same  in  Adam  ^  Now 
if    they     are      chosen     in 
Christ,  it  follows  not  only 
that  each  individual  is  cho- 
sen out  of  himself,  but  also 
that  some  are  separated  from 
other,*  for,  it  is  evident,  all 
are  not  memljcrs  of  Christ. 
The  next  clause,  that  they 
were     ««  chosen    that    they 
might  be  holy,"  fully  refutes 
the  error  which  derives  elec- 
tion   from    foreknowledge  ; 
since  Paul,  on  the  contrary, 
declares  that  all  the  virtue 
discovered  in  men  is  the  ef- 
fect of  election.     If  any  in- 
quiry be  made  after  a  supe- 
rior cause,  Paul  replies,  that 
Cod  thus  *<  predestinated,'^ 
and  that  it  Vvas  «  according 
to  the  good  pleasure  of  his 
will."     This  overturns  any 
means    of    election    whicli 
men  imagine  in  themselves ; 
for  all  the  benefits  conferred 
by  God  for  the  spiritual  life, 


110 


CHURCH   OF   ENGLAND. 


CALVIN. 


ment  of  men,  which  follow 
the  outward  appearance,  to 
be  reprobates  and  castaways; 
so  now,  bv  their  obedience 


by  their  merciful  and  tender 
pity,  (wherein  they  show 
themselves  to  be  like  unto 
God,  who  is  the  fountain  and 
spring  of  all  mercy,)  they 
declare  openly  and  mani- 
festly to  the  sight  of  men, 
that  they  are  the  sons  of 
God,  and  elect  of  him  unto 
salvation.' — -2  Horn,  on  alms 
deeds,  p.  235,  203. 


he  represents  as  flowing  from 
this  one  source,  that  God 
elected  whom  he  would,  and, 
before  they  were  born,  laid 
unto   God's   holy  will,  and    up  in   reserve  for  them  the 

grace  with  which  he  deter- 
mined to  favour  them. — In- 
stitut,  I.  3.  c.  22.  s,  2. 

Wherever  this   decree  of 
God  reigns,  there  can  be  no 
consideration  of  any  works. 
The  antithesis,  indeed,  is  not 
pursued  here;  but  it  must  be 
understood,  as  amplified  by 
the.  same  writer  in  another 
place  :    «  who    hath    called 
us  with  an  holy  calling,  not 
according  to  our  works,  but  according  to  his  own  purpose 
and  grace,  which  was  given  us  in  Christ  Jesus,  before  the 
world  began,"*     And  w^e  have  already  shown  that  the  fol- 
lowing clause,  "  that  we  should  be  holy,"  removes  every 
difficulty.     For  say.  Because  he  foresaw  they  would  be 
holy,  therefore  he  chose  them,  and  you  will  invert  the  or- 
der of  Paul.     You  may  safely  infer  then.  If  he  chose 
us  that  we  should  be  holy,  his  foresight  of  our  future  ho- 
liness w  as  not  the  cause  of  his  choice.     For  these  two  pro- 
positions, that  the  holiness  of  the  pious  is  the  fruit  of 
election,  and  that  they  attain  it  by  means  of  works,  are 
incompatible  with  each  other.     Nor  is  there  any  force  in 
the  cavil  to  which  they  frequently  resort,  that  the  grace  of 
election  was  not  God's  reward  of  antecedent  works,  but 
his  gift  to  future  ones.     For,  when  it  is  said  that  the  faith- 
ful were  elected  that  they  should  be  holy,  it  is  fully  implied 
that  the  holiness  they  were  in  future  to  possess  had  its  ori- 
gin in  election.     And  what  consistency  would  there  be  in 
asserting,  that  things  derived  from  election  were  the  causes 
of  election  ? 

*  2  Tim.  i.  9. 


Ill 

CALVIN. 

A  subsequent  clause  seems  furtlicr  to  confirm  wliat  lie 
had  said,  <«  according  to  his  good  pleasure  which  he  i)ur- 
posed  in  liimsclf."*     For  the  assertion  that  God  purposed 
in  himself,  is  equivalent  to  saying  that  he  considered  no- 
thing out  of  iiimself,  with  any  view  to  influence  his  deter- 
mination.    Therefore  he  immediately  subjoins,  that  the 
great  and  only  object  of  our  election  is,  "  that  we  sliould  be 
to  the  praise  of  divine  grace."     Certainly  tlie  grace  of 
God  deserves  not  the  sole  praise  of  our  election,  unless 
tliis  election  be  gratuitous.     Now  it  could  not  be  gra- 
tuitous, if  in  choosing  his  people  God  himself  considered 
what    would  be  the  nature  of   their    respective    works. 
Tlie  declaration  of  Christ  to  his  disciples,  tlierefore,  is 
universally  applicable  to  all  the  faitiiful :  "Ye  have  not 
chosen  me,  but  I  have   chosen   you  ;"t  which   not  only 
excludes  past  merits,  but  signifies  that  they  had  nothing  in 
themselves  to  cause  tkeir  election,  independently  of  his  pre- 
venting mercy.     This  also  is  the  meaning  of  that  passage 
of  Paul,   <*  Who  hath  first  given  to  him,  and  it  shall  be 
recompensed  unto  him  ^ain  ?'':t^  For  his  design  is  to  show, 
that   God's  goodness  together  anticipates  men,  finding 
nothing  in  them  either  past  or  future  to  conciliate  his  fa- 
vour to  them. — Institut.  L  3.  c.  22,  s.  3. 

We  must  therefore  come  to  that  more  select  people, 
whom,  Paul  in  another  place  tells  us,  "  God  foreknew,"^ 
not  using  this  word,  according  to  the  fancy  of  our  oppo- 
nents, to  signify  a  prospect,  from  a  place  of  idle  observa- 
tion, of  things  which  he  has  no  part  in  transacting,  but  in 
the  sense  in  which  it  is  frequently  used.  For  certainly, 
when  Peter  says  that  Christ  was  "  delivcred"l|  to  death 
*i  by  the  determinate  council  and  foreknowledge  of  God," 
he  introduces  God  not  as  a  mere  spectator,  but  as  the  au- 
thor of  our  salvation.  So  the  same  Peter,  by  calling  the 
faithful  to  whom  he  writes,  "elect  according  to  the  fore- 
knowledge of  God,'-<[l  properly  expresses  that  secret  pre- 

•  Eph.  i.  9.  t  John  xv.  16.  i  Rom.  xi.^55. 

§  Rum.  xi.  2.  }!  Acts  ii.  2J.  ^  1  P«;t.  i.  «• 


CAXYIX. 

destination  by  which  God  has  marked  out  whom  he  vvouUl 
ns  his  children.  And  the  word  purpose,  whicli  is  added  as 
a  synonymous  term,  and  in  common  speech  is  always  ex- 
pressive of  fixed  determination,  undoubtedly  implies  that 
God,  as  the  author  of  our  salvation,  does  not  go  out  of 
himself. — Institut.  L  3.  c.  22.  s.  6. 

But  the  discriminating  election  of  God,  which  is  other- 
wise concealed  within  himself,  he  manifests  only  by  his 
-  ailing,  which  may  therefore  with  propriety  be  called  the 
lestification  or  evidence  of  it.  «  For  whom  he  did  fore- 
know, he  also  did  predestinate  to  be  conformed  to  the 
image  of  his  Son.  Moreover,  whom  he  did  predestinate, 
them  he  also  called  :  and  whom  he  called,  them  he  also 
justified,"^  in  order  to  their  eventual  glorification. — 
Though  by  choosing  his  people  the  Lord  has  adopted 
them  as  his  children,  yet  we  see  tliat  they  enter  not  on 
the  possession  of  so  great  a  blessing,  till  they  are  called  ; 
on  the  other  hand,  as  soon  as  they  are  called,  they  im- 
mediately enjoy  some  communication  of  his  election.—^ 
On  which  account,  Paul  calls  the  spirit  received  by  them, 
both  «  the  spirit  of  adoption,  and  the  seal  and  earnest  of 
the  future  inheritance;"!  because,  by  his  testimony,  he 
confirms  and  seals  to  their  hearts  the  certainty  of  their 
future  adoption. — Institut.  L  3.  c.  24.  s,  1. 

Dr.  Tomeline  states  his  opinion  on  Predestina- 
tion  in  the  following  manner :  ^^  Predestination  to 
life  is  not  an  absolute  decree  of  eternal  happiness 
to  certain  individuals,  but  a  gracious  purpose  of 
God,  to  make  a  conditional  offer  of  salvation  to 
men,  through  the  merits  of  Christ.'^  p.  206.  While 
the  objects  of  ^^  Predestination  to  life'^  are  describ- 
ed in  the  Article,  as  "  those  whom  God  bath  cho- 
sen in  Christ  out  of  mankind,  and  constantly  de- 
creed to  bring  by  Christ  to  everlasting  salvation/' 

*   Rom.  viii.  29,  30.  f  Rom.  viii.  15,  16. 


113 

— Ills  lordsliip  describes  tliem  as  ''  those  to  whom 
God  decreed  to  make  known  the  gospel  of  (Jhiist.'^ 
p.  Sfi6.  He  then  introduces  a  question,  ''  Are  all 
to  whom  the  gospel  is  made  known  predestinated  to 
life?^'  and,  inconsistently  with  himself,  answers  it 
in  the  negative.  For,  if  "  predestination  to  life'^ 
be  ''  a  purpose  to  make  a  conditional  offer  of  sal- 
vation to  men  througli  the  merits  of  Christ;'^  p. 
S66.  and  if  '^  salvation  has  been  offered  to  all  to 
to  whom  the  gospel  has  been  made  known,  since 
its  first  promulgation  ;-'  p.  193,  how  can  we  avoid 
tlie  inference,  that  "  all  to  whom  the  gospel  is 
made  known  are  predestinated  to  life?*'  The  ab- 
surdity of  this  inference  proves  some  fallacy  in  tiie 
premises.  If^  as  the  Article  asserts,  "  those  which 
be  endued  with  so  excellent  a  benefit  of  Grod,''  as 
"  predestination  to  life,''  do  <•  at  length  by  God's 
mercy  attain  to  everlasting  felicity  ;"  then  "  pre- 
destination TO  life"  must  be  something  more 

than  "  A  GRACIOUS  purpose  to  make  a  CONDI-. 

TiONAL  OFFER  OF  SALVATION," — and  cau  be  no- 
thing short  of  '^  AN  absolute  decree  of  eternal 
happiness  to  certain  individuals." 

Heylin,  v/ho  is  frequently  quoted  by  Dr.  Tom- 
line,  was  a  violent  anti-Calvinist ;  yet  hovv  different 
is  his  interpretation  of  the  17th  Article  from  the 
unnatural  and  inconsistent  exposition  given  by  his 
lordship ! 

''  Predestination  to  life  is  defined  in  the  17tli 
Article  ;  in  which  definition  there  are  these  things 
to  be  observed:  1.  That  predestination  doth  pre- 
suppose a  curse,  or  state  of  damnation,  in  whicli 
all  mankind  was  presented  to  the  sight  of  God. 
S.  That  it  is  an  act  of  his  from  everlasting;  he- 
cause  from  everlasting  he  foresaw  that  misery  into 

K  «- 


114j 

which  wretched  man  would  fall.  3.  That  lie 
ibunded  it,  and  resolved  for  it,  in  the  oian  and 
mediator  Christ  Jesus,  both  for  the  purpose  and 
performance.  4.  That  it  was  of  some  special  ones 
alone;  elect,  called  forth,  and  reserved  in  Christ, 
and  not  generally  extended  unto  all  mankind.  5. 
Tuat,  being  thus  elected  in  Christ,  they  shall  be 
brought  by  Christ  to  everlasting  salvation.  And  6. 
That  this  counsel  is  secret  to  us  :  for  though  there 
bi'  revealed  to  us  some  iiopeful  signs  of  our  elec- 
tion and  predestination  to  life,  yet  the  certainty 
thereof  is  a  secret  hidden  inGod/^ — Life  of  Laud. 
Jntrod, 


115 


CHAPTER  XVII. 


The  Comfort  of  Predestination. 


CHURCH  OF  ENGLAND. 


CALVIN. 


As  the  i^odly  consideration 
of  predestination  and  our 
election  in  Christ  is  lull  of 
sweet,  pleasant,  and  un- 
speakable comfort  to  godly 
persons,  and  such  as  feel  in 
themselves  the  working  of 
the  Spirit  of  Christ,  morli- 
fj  ing  tlie  works  of  the  flesh, 
and  their  earthly  members, 
and  drawing  up  their  mind 
to  higli  and  heavenly  things; 
as  well  because  it  doth  great- 
ly establish  and  confirm  their 
faith  of  eternal  salvation,  to 
be  enjoyed  through  Christ, 
as  because  it  dotli  fervently 
kindle  their  love  towards 
Goi\.—-Jirt,  17, 


The  certainty  of  it,  indeed, 
we  are  to  seek  here  ;  for,  if 
we  attempt  to  penetrate  to 
the  eternal  decree  of  God, 
we  shall  be  ingulfed  in  the 
profound  abyss.  But  when 
God  has  discovered  it  to  us, 
we  must  ascend  to  loftier 
heights,  that  the  cause  may 
not  be  lost  in  the  eflfect. 
For  what  can  be  more  absurd 
and  inconsistent,  when  the 
Scripture  teaches  that  we  are 
illuminated  according  asGod 
has  chosen  us,  than  our  eyes 
being  so  dazzled  with  the 
blaze  of  this  light  as  to  re- 
fuse to  contemplate  election? 
At  the  same  time  I  admit. 


that  in  order  to  attain  an  as- 
surance of  our  salvation,  we  ougiit  to  «»begin  with  the 
woid,  and  that  with  it  our  confidence  ought  to  be  satis- 
fied, so  as  to  call  upon  God  as  our  Father.  For  some 
persons,  to  obtain  certainty  respecting  the  counsel  of 
God,  «  which  is  nigh  unto  us  in  our  mouth  and  in  our 


116 

CALviy. 

heart,'**  preposterously  wish  to  soar  above  the  clouds. 
Su(  h  temeriry  therefore  should  be  restrained  by  the  so- 
briety of  faith,  that  we  may  be  satisfied  with  the  testi- 
mony of  God  in  his  external  word  respecting;  lus  secret 
giace  ;  only  the  channel  which  conveys  to  us  such  a  co- 
pious stream  to  satisfy  our  thirst,  must  not  deprive  the 
fountain  head  of  the  honour  which  belongs  to  it. — Institut, 
L  3.  c.  24.  s.  3. 

While  the  Article  represents  this  doctrine  as 
agreeably  only  ^*  to  godly  persons,'^  Dr.  Tomline 
insists,  that  ''  The  proud  and  sklfish  nature  of 
man  falls  an  easy  victim  to  the  fascinating;  doctrines 
of  election  and  grace.''  p.  -^83.  Dr.  T.  does  in- 
deed say,  in  reference  to  his  statement  of  Precles- 
tination,  ^'  this  godly  consideration  of  Predesti- 
nation and  our  Election  in  Christ  is  full  of  sweet, 
pleasant,  and  unspeakable  comfort."  But  it  has 
been  shown  that  the  doctrine  of  Predestination,  as 
stated  by  him,  is  completely  at  variance  with  the 
doctrine  of  the  Church.  While  the  Article  states, 
that  ^'  it  (the  godly  consideration  of  Predestination 
and  Election  in  Christ  by  godly  persons)  doth 
greatly  establish  and  confirm  tjjeir  faith  of  eternal 
salvation'' — his  lordship's  gloss  on  this  part  of  it 
is,  that  ^^  their  faith  of  eternal  salvation  is  greatly 
established  and  confirmed  from  a  consciousness  of 
their  own  obedience  and  religious  walking  in  good 
works."  p  267. 

*  Duet.  xxs.  U. 


117 


CHAPTER  XVIII. 


The  Muse  of  Predestination, 


CAXVIX. 

When  miserable  man  en- 
deavours to  force  his  way 
into  the  secret  recesses  of 
divine  wisdom,  and  to  pe- 
netrate even  to  the  highest 
eternity,  that  he  may  dis- 
cover what  is  determined 
concerning  him  at  the  tri- 
bunal of  God ;  then  he  pre. 


CnUECH  OF  ENGLAND. 

So,  for  curious  and  carnal 
persons,  lacking  the  Spirit 
of  Christ,  to  have  continu- 
ally before  their  eyes  the 
sentence  of  God's  predesti- 
nation, is  a  most  dangerous 
downful,  whereby  the  devil 
doth  thrust  tliem  either  into 
desperation,  or  into  wretch- 

K'sness  of  the  most  unclean  clpitates  himself  to  be  ab- 
living  no  less  perilous  than  sorbed  in  the  profound  of 
desperation. — Art,  17.  an  unfathomable  gulf:  then 

he  entangles  himself  in 
numberless  and  inextricable  snares;  then  he  sinks  him- 
self in  an  abjss  of  total  darkness.  For  it  is  right  that 
the  folly  of  the  human  mind  should  be  thus  punished 
with  horrible  destruction,  when  it  attempts  by  its  own 
ability  to  rise  to  the  summit  of  divine  wisdom.  This 
temptation  is 'the  more  fatal,  because  there  is  no  other  to 
which  men  in  general  have  a  stronger  propensity.  For 
tliere  is  scarcely  a  person  to  be  found  v>hose  mind  is  not 
sometimes  struck  with  this  thought,  Whence  can  you  ob- 
tain salvation,  but  from  the  election  of  God  ?  and  what 
revelation  have  you  received  of  election  ?    If  this  has 


118       , 

CALVIN.  . 

once  impressed  a  man,  it  either  perpetually  excruciates 
the  unl)a]>y  being  with  dreadful  torments,  or  altogether 
stupifies  him  with  astonislnnent.  Indeed,  I  should  de- 
sire no  stronger  argument  to  prove  how  extremely  erro- 
neous the  conceptions  of  such  persons  are,  respecting 
predestination,  than  experience  itself;  since  no  error  can 
affect  the  mind,  more  pestilent  than  such  as  disturbs  the 
conscience,  and  destroys  its  peace  and  tranquillity  to- 
wards God.  Therefore,  if  we  dread  shipwreck,  let  us 
anxiously  beware  of  this  rock,  on  which  none  ever  strike 
without  being  destroyed.  But  though  the  discussion  of 
predestination  may  be  compared  to  a  dangerous  ocean, 
yet  in  traversing  over  it  tl»e  navigation  is  safe  and  se- 
cure, and  I  will  also  add  pleasant,  unless  any  one  freely 
wishes  to  expose  himself  to  danger.  For  as  those  who, 
in  order  to  gain  an  assurance  of  their  election,  examine 
into  the  eternal  counsel  of  God  without  the  word,  plunge 
themselves  into  a  fatal  abyss  ;  so  they  w  ho  investigate  it 
in  a  regular  and  orderly  manner  as  it  is  contained  in  the 
word,  derive  from  such  inquiry  the  benefit  of  peculiar 
consolation. — JnstUut.  I,  3.  c.  2i.  s.  4. 


In  attempting  to  explain  away  this  part  of  the 
lyth  Article,  his  lordship  gives  us  another  defini- 
tion of  Predestination  somewhat  different  from  that 
already  cited  from  him.  ^'  What  is  this  sentence 
of  God's  Predestination  ?  It  cannot  be  the  sentence 
of  Predestination  we  have  been  consideping,  by 
which  God  purposed  and  decreed  to  save  all  who 
shall  believe  and  obey  the  gospel.'^  p.  267-  But 
his  lordship  has  not  advanced  the  shadow  of  an 
argument  to  show  that  the  word  Predestination, 
in  this  part  of  the  Article,  ought  to  be  understood 
in  a  different  sense  from  what  it  bears  in  the  be- 
ginning of  it.     And  the  meaniog  of  it  there  is  too 


119 


clear  to  need  any  further  elucidation.  But  who- 
ever peruses  his  'orclship's  treatise  with  an  expec- 
tation of  finding  its  assertions  supported  by  clear 
proofs^  and  its  positions  established  by  solid  arga- 
mentS;  will  meet  with  little  but^disappointmcnt. 


ISO 


CHAPTER  XiX. 


The  Use  of  the  Promises. 


CHURCH  OF  ENGLAND. 

Furthermore,  we  must 
receive  God's  promises  in 
such  wise  as  they  be  gene- 
rally set  forth  to  us  in  holy 
Scripture :  and  in  our  do- 
ings, that  will  of  God  is  to 
be  followed,  which  we  have 
expressly  declared  unto  us 
in  the  Word  of  God.— 
.irt.  17. 

Two  things  are  chiefly  to 
be  respected,  in  every  good 
and  godly  man's  prayer; 
his  own  necessity,  and  the 
glory  of  Almighty  God. 
Necessity  belongeth  either 
out  wardly  to  the  body,  or 
inwardly  to  the  soul ;  which 
part  of  man  [i.  e.  the  soul], 
because  it  is  much  more 
precious  and  excellent  than 
the  other,  therefore  we 
ought,  first  of  all,  to  crave 
such  things  as  properly  be- 


CALVIN. 

For  though  faith  in  elec- 
tion animates  us  to  call  up- 
on   God,  yet   it   would    be 
preposterous  to   obtrude  it 
upon  him  when  we  pray,  or 
to  stipulate  this  condition  : 
O  Lord,  if  I   am   elected, 
hear   me;    since   it   is    his 
pleasure  that  we  sliould  be 
satisfied  with  his  promises, 
and    make   no   further   in- 
quiries whether  he  will  be 
propitious  to  our  prayers. 
This  prudence   vrill   extri- 
cate us  from  many  snares, 
if  we  know  how   to  make 
a   right  use   of  what    has 
been   rightly  written ;   but 
we  must  not  inconsiderately 
apply  to  various  purposes, 
wliat  ought  to  be  restricted 
to   tiie   object    particularly 
designed, — InstiUit,  I,  3.  c. 
2i..5.  5. 


CHURCH  OF  ENGLAND. 


lon,^  to  tlie  salvation  tliercof :  as,  the  gift  of  repentance  ; 
the  gift  of  faith  ;  the  gift  of  charity  and  good  works  ;  re- 
mission and  forgiveness  of  sins,  kc.  and  such  otlicr  like 
fruits  of  the  Spirit. — 3  Horn,  on  prayer ^  p,  198. 


i2^ 


CHAPTER  XX. 


Baptism  and  Regeneration. 


CHURCH    OF  ENGLAXD. 


CALVIN. 


Sacraments  ordained  of 
Christ,  be  not  only  badges 
or  tokens  of  Christian  men's 
profession  ;  but  rather  they 
be  certain  sure  witnesses, 
and  effectual  signs  of  grace 
and  God's  guod  will  towards 
us,  by  the  which  he  doth 
work  invisibly  in  us,  and 
doth  not  only  quicken,  but 
also  strengthen  and  confirm 
our  faith  in  Iiim. — Art.  25. 

What  meanest  thou  by 
this  word  Sacrament  ? — I 
mean  an  outward  and  visible 
sign  of  an  inward  and  spi- 
ritual grace. 

What  is  the  outward  and 
visible  sign  in  baptism  ? — 
Water. 

What  is  the  inward  and 
spiritual  grace  ? — A  death 
unto  sin  and  a  new  birth 
unto  righteousness. — Cat. 

Baptism  is  a  sign  of  re- 
generation   or    new  birth, 


In  the  first  place,  it  is  ne- 
cessary to  consider  wliat  a 
Sacrament  is.  Now  I  think 
it  will  be  a  simple  and  ap- 
propriate definition,  if  we  say 
that  it  is  an  outward  sign  by 
which  the  Lord  seals  in  our 
consciences  the  promises  of 
his  good  will  towards  us  to 
support  the  weakness  of  aur 
faith,  aud  we  on  our  part 
testify  our  piety  towards  him, 
in  his  presence  and  that  of 
angels,  as  well  as  before  men. 
It  may  however  be  more 
briefly  defined  in  other 
words,  by  calling  it  a  testi- 
mony of  tlie  grace  of  God 
towards  us,  confirmed  by  an 
outward  sign,  with  a  recip- 
rocal attesfation  of  our  pie- 
ty towards  him.  Whichever 
of  these  definitions  you 
choose,  it  conveys  precisely 
the  same  meaning  as  that  of 
Augustine,  which  states  a 


123 


CHLRCH    OF    ENGLAND. 


CALVIN. 


whereby,  as  by  an  instru- 
ment, tbey  that  receive  bap- 
tism RIGHTLY  are  grafted 
into  the  Church.— Jlrt.  27. 

We  call  upon  thee  for 
these  persons,  that  they 
comini^  to  thy  holy  bai)tism 
may  receive  remission  of 
their  sins  by  spiritual  re- 
generation.— Baptism  of 
liersons  of  riper  years. 

Let  us  only  trust  to  be 
saved  by  his  death  and  pas- 
sion, and  to  have  our  sins 
clean  washed  away  through 
his  most  precious  blood ; 
that  in  the  end  of  the  world, 
when  he  shall  come  again 
to  judge  both  the  quick  and 
the  dead,  he  may  receive  us 
into  his  heavenly  kingdom, 
and  place  us  in  the  number 
of  his  elect  and  chosen  peo- 
jde.— 2  Horn,  on  the  passion, 
p.  261. 


sacrament  to  be  <*  a  visible 
sign  of  a  sacred  tiling,"  or 
"  a  visible  form  of  invisihle 
grace." — Instifat,  I,  4.  c. 
1  i.  s.  1 . 

He  quotes  from  Augus- 
tine respecting  baptism  : — • 
"  The  wasliing  of  regene- 
ration is  common  to  all ;  but 
the  grace  itself,  by  which 
the  members  of  Christ  a»'c 
regenerated  with  their  head, 
is  not  common  to  all. — 
s.  15. 

Wherefore  wc  may  cer- 
tainly conclude,  that  the 
office  of  saci-aments  is 
the  same  as  that  of  God's 
word,  which  is  to  offer  and 
present  Christ  to  us,  and  in 
him  the  treasures  of  hea- 
venly grace.  But  they 
avail  or  profit  nothing  un- 
less they  are  received  by 
faith. — s.  17. 


Baptism  is  a  sign  of  ini- 
tiation, by  which  we  are  admitted  into  the  society  of  tiie 
Church,  that,  being  engrafted  into  Christ,  we  may  be 
numbered  among  the  children  of  God.- — Institut,  I.  4.  c. 
15.  s.  1. 

All  those  who  are  clothed  with  the  righteousness  of 
Christ  are  also  regenerated  by  the  Spirit,  and  of  this  re- 
generation Vv'e  have  an  earnest  in  baptism.* — s.  12. 


Dr.    Tomline    says,—^^  The  holy  right  (Bap- 
tism)  by  which   these  invaluable  blessings   arc 


Rom.  vi.  1,  4j  &c. 


i2h 

^^  communicated  is  by  St.  Paul  figuratively  called 
^^  Regeneration  or  New  Birth.  Many  similar 
'*  phrases  occur  in  the  New  Testament,  such  as 
^*  ^  born  of  water  and  of  the  Spirit,  begotten  again 
^^  unto  a  lively  hope,  dead  in  sins  and  quickened 
^^  together  with  Christ,  buried  with  Christ  in  bap- 
'*  tism,  born  again  not  of  corruptible  seed,  but  of 
^'  incorruptible  :'  these  expressions  all  relate  to  a 
'*  single  act  once  performed  upon  an  individual. — 
^^  The  word  Regeneration  therefore  is  in  Scrip- 
^^  ture  solely  and  exclusively  applied  to  the  one 
^*  immediate  effect  of  baptism  once  administered, 
^*  and  is  never  used  as  synonymous  to  the  repent- 
"  ance  or  reformation  of  a  Christian,  or  to  express 
**  any  operation  of  the  Holy  Ghost  upon  the  hu- 
''  man  mind  subsequent  to  baptism.'^  p.  S%  86. 

Here  his  lordship  evidently  confounds,  what 
the  Church  has  so  clearly  distinguished,  the  out- 
ward   AND    VISIBLE    SIGN    witll    the    INWARD    AND 

SPIRITUAL   GRACE,  the  washiug  of  baptism  with 

SPIRITUAL    REGENERATION,  and    loSCS    Sight  of   the 

limitation  of  the  benefits  of  baptism  to  those  ''  that 
^'  receive  it  rightly.'^  If  baptism  be  ^«  a  sign  of 
<*  Regeneration,''  how  can  it  be  Regeneration  itself? 
as  is  here  asserted.  If  it  be  an  '*  inward  effect  pro- 
^^  duced  by  the  Holy  Ghost  through  the  means  of 
<^  baptism,''  in  the  case  of  every  person  that  is 
baptised,  as  his  lordship  fully  implies  p.  O."?,  and 
by  adopting  as  his  own  the  quotation  p.  SO,  ex- 
expressly  maintains,  how  can  the  benefits  of  this 
Sacrament  be  confined  to  those  *•  that  receive  it 
^^  rightly?"  ' 

But  the  Bishop's  notion  of  Regeneration  is  so 
completely  at  variance  with  every  Scriptural  re- 
presentation of  that  important  subject,  has  an  as- 


i25 

pect  so  unfavourable  to  the  promotion  of  real  piety, 
leads  to  such  an  erroneous  estimate  of  ^'  attention  to 
^'  the  outward  acts  of  religion''*  as  of  greater  value 
than  ^'  purity  of  mind  and  singleness  of  heart/'* 
and  so  directly  tends  to  inspire  delusive  hope  and 
false  confidence  in  persons  who,  though  baptised 
like  Simon  Magus,  are  like  him  still  "  in  the  gall 
^'  of  bitterness  and  in  the  bond  of  iniquity,"  and 
therefore  need,  as  much  as  any  heathen  can  need, 
^<  the  washing  of  regeneration  and  renewing  of  the 
^^  Holy  Ghost ;"  that  I  trust  the  reader  will  excuse 
my  digressing  a  little  to  notice,  in  a  very  brief 
manner,  one  or  two  of  the  confident  assertions  by 
which  this  notion  is  attempted  to  be  supported. 

His  lordship  adopts  as  his  own  the  following 
passages  from  two  authors  respecting  the  ancient 
use  of  the  term  Regeneration. 

'*  And  the  Christians  did  in  all  ancient  times  con- 
•^  tinue  the  use  of  this  name  for  baptism  ;  so  as  that 
**  they  7iever  use  the  word  regenerate  or  born 
^'  agaiiif  but  that  they  mean  or  denote  by  it 
"'•  baptism."! 

^^  Regeneration  in  the  language  of  the  Fathers 
^^  coMsfaw%  signifies  the  participation  of  the  sa- 
*'  crament  of  baptism. "f 

For  the  correctness  of  these  assertions  his  lord- 
ship has  made  himself  particularly  responsible  bj 
declaring  in  his  preface, 5>  that  he  has  ^' carefiilhj 
^^  examined  nearly  seventy  folio  volumes — of  the 
^^  Fathers  of  the  first  four  or  five  centuries — and 


*  Refut.  p.  283. 

t  Wall's  Hist  of  Inf.  Rapt.  Int.  Sect.  6. 

♦  Dr.  Nicholls  on  Com.  Prayer. 
§  P^ge  5. 

<  L  2 


i2Q 

^.^  extracted  from  tbcm  whatever  related  to  the  sub- 
^^  je<  »s  in  question.'^ 

Persons  who  b«'lieve,  with  the  Church  of  England 
that  *^  Holy  Scripture  containeth  all  things  neces- 
<<  sary  to  salvation/'^  and  attach  n(i  iraportance  in 
religion  to  ^'  whatsoever  is  not  read  therein  nor 
^<  may  be  proved  thereby/*'*  however  they  may 
venerate  the  piety  and  zeal  of  the  Fathers,  cannot 
consider  their  writings  as  any  authority  in  faith  or 
practice.  But  as  many  rpaders  perhaps  will  take 
it  fi>r  granted  that  his  lordship  is  accurate  as  to  the 
luaiier  i)i^  fact,  let  me  request  their  attention  to  the 
following  quotations. 

Clemi:>jt  of  Alexandria,  speaking  of  an  unchaste 
woman,  says,  she  *Mives  indeed  in  sin,  hut  is  dead 
^'  to  the  comma!)ds  ;  but  beroniing  penitent,  as  if 
^*  born  agahi  by  conversion  of  life,  she  has  regene- 
^•'  ration  of  life  ;  the  old  sinner  indeed  being  dead, 
^^  but  she  who  has  been  horn  hij  repentance  having 
*^  entered  into  life  again, ^^'\ 

EusEBius  culls  the  renovation  of  the  world  at 
the  last  day  "  the  regeneration  of  all  things. ''f 

Basil  the  Great  says,  that  the  Stoics  introduce 
innumerable  corruptions  and  regenerations  of  the 
world.  § 

On  the  expression  of  our  Lord,  (Matt.  xix.  28.) 
"  Ye  which  have  followed  me,  in  the  regeneration 
*'  when  the  Son  of  man  shall  sit  in  the  throne  of 
'^  his  glory,  ye  also  shall  sit  ni)on  twelve  thrones;" 

♦    Art.  6. 

+  O/cv  dL\i4yi)iynb*io-A  xat*  t«v  £7r/r§c<J)HV  tk  ^/8  TraKiyyiVimtv  i^^i  fa>«c' 
nSvi)itviai:  fj-iv  t;):  wcpi-^f  tkc  Tr-i-XttiA^,  it'  ^lov  6i  7rupi\6ii(r»i  uvfjn  t»c 
K*rci  T>!V  /uiTuvjiAv  yivvnO(i<r>ii . — Clem  Alex,  sub  fiii.  liij.  2   Stromal. 

i   Tav  oKov  7rA)jyyi'.'i<na.v.-  K'\!,(.-h.  Praep.  Evan^.  lib.  15.  cap.  11. 

§  Avu^as  (pQo^eti  KovfAH  Kcf.1  7r*\<)  >eN^<*f .— Bssil.  M.  Horn.  3. 


1^7 

AuGUSTiNK  says,  '^  by  regeneration  in  this 
^*  place  he  undoubtedly  means  the  final  resur- 
««  iTction.''^ 

The  same  Father,  in  another  part  of  his  works, 
referring  to  tlie  same  expression  of  our  Lord,  says, 
by  the  word  regeneration  he  *' unquestionahly  in- 
*^  tended  the  resurrection  of  the  dead  ;  for  thus 
"  our  body  will  be  regenerated  by  incorruplioii 
^^  as  our  soul  has  heen  regenerated  by  faith. ^'f 

And  in  another  place,  *•  the  renovation  of  the 
•^  !)0(ly  which  will  take  place  at  the  resurrection 
<^  our  Lord  calls  regeneration. '^I^ 

Jkrome  on  the  same  passage  says,  ^*  in  the  re- 
.V  generation,  that  is,  when  the  dead  shall  rise  from 
*^  corruption  to  incorruption.'*^ 

Theophylact  says,  ^'  hy  regeneration  under- 
*^  stand  the  resurrection. ''|| 

Theophanes  says,  '*  the  2;eneral  resurrection, 
^^  which  he  called  regeneration,  as  begetting  us 
''  again  and  restoring  us  to  our  primitive  state.*'T[ 

Origen  and  Bernard**  furnish  instances  of  a 
similar  application  of  the  term,  in  passages  too 
Ions;  to  be  inserted  here. 

DiONYSius  the  Areopagite  says,  that  ^^  holy 
^^  souls,  who  during  the  present  life  are  liable  to 

•  Rcf^eneralioncm  hoc  loco,  ambigente  nnllo,  novissimam  resur- 
rectioiH  m  vocat      Auifust.  ad  l^ela^.  epist.  lib.  3.  cap.  3. 

■\  Q.iod  ait,  in  regcneratione,  procul  tlubio  mortuorum  resiirrec- 
tion'^in  nomine  voluit  regeneratioiiis  intelligi ;  sic  eninn  c^iro  ncstra 
regenerabiiur  per  incorruptionem,  quemadmoduai  est  anima  nostra 
regenerata  per  fidem — De  Civit.  Dei,  lib.  20.  cap.  5. 

\  Corporis  remn'ationem,  quae  fiet  in  resurrectione,  regenerationem 
vocat  Dominiis — De  Peccat.  &c.  lib.  2  cap.  7. 

§  In  rcgeneraiione,  id  est,  quando  mortui  de  corruptione  resurgent 
incomipti. — Hieron.in  Mattli.  lib.  3. 

II  Uu-Ki-yyiVio-tnv  tuv  ctvu^airiv  voti.     Theophylact.  in  eund.  loc. 

^  iv  TH  Kitvn  ctyATAcru,  »v  7rA\fyyiV{(riu.v  iK'XXiriv,  at  stv&ic  avetyiy- 

yxTo-v  ny.cL^t  »«/  m  ro  etpj(^xiov  f^irxynTAy.     Theophan.  Homil.  41. 

••  O'.'gen.  in  Matt.  orat.  9. 
Bernard,  de  bonis  dcserend. 


1S8 

^^  fall  into  evil,  shall  in  the  re^^eneraflon  be  re- 
'^  moved  to  a  stale  of  immutability  and  perfect 
'^  conformity  to  God.''* 

EprPHAKius,  speaking  of  the  human  body  under 
the  image  of  an  earthen  vessel,  and  the  Creator 
under  the  character  of  a  potter,  says,  that  '^  in  the 
^«  regeneration  he  will  restore  the  vessel  by  a  re- 
^'  resurrection  to  its  former  beauty. ^'f 

Basil  of  Caesarea,  speaking  of  the  reception  of 
PauFs  prcacliing  at  Athens,  says,  ^*  they  laugh 
^^  extremely  at  us,  when  we  speak  of  the  end  of 
<^  this  world  and  the  regeneration  of  life. ''J 

Athanasius  says,  "  In  tlie  regeneration  we 
'^  shall  all  rise  again  as  one  raan.''§ 

Isidore  of  Pelusiura  says,  "  I  can  prove  from 
^^  all  the  sacred  Scriptures,  that  the  Jewish  state 
"  is  come  to  an  end,  and  shall  have  no  regenera- 
"  tion,^'\\ 

The  word  ai^ymy.n?,  a  cognate  of  the  verb  avctyev- 
v*«  used  by  the  Apostle  Peter,  and  perfectly  syno- 
nymous with  7rct\tyyiviri:t,  IS  slso  found  itt  the  writ- 
ings  of  the  Fathers. 

Gkegory  of  Nazianznm  says  of  the  Holy  Spi- 
rit, tiiat  '*  he  effects  the  spiritual  regeneration,^^^ 

Cyril  of  Jerusalem  says  of  Christ,  ^'  on  the 
^^  fortieth  day  after  his  regeneration  from  the 
^*  dead,  he  ascended  to  the  Jerusalem  above."** 

•  Ev  rn  TTAXiyyiViritL  t»v  iVt  to  arfHTrrov  i^ac-l  ^fOtiStrstTiiv  fxirarct^iv. 
— Dionys.  Areopag-.  de-  Hic-rarch.  End.  cap   7 

I"  Ivu  etvdic  (V  TH  Tru^iyytttvidi  avaa-KivaiTH  to  et,yyos  iv  rn  etVttTTctff-ii 
i7(  Tuv  ttp^AiAv  (petiSfornret  — ''iplph.  Haeres.  lib.  37 

+  Tlifi  eruvrtkiiA;  th  KOcrfAH  t»tk  **/  TraLXiyytviTta.  atuvoc. — Bas.  Csesar. 
Horn.  1. 

§  Ev  Tw  TTAXiyyiniTiit  TTuvrtc  a>c  its  AvSfdTres  eLTravta-rcLfxiBst. — Athaii. 
Quaes..  24.  iid  .^iiiioch. 

jj  TldKtyyiyta-iAv  ax  «A^"- — Tsidor.  Pelus.  Epist.  17.  lib  4 

^  i^hfjUH^yiiTnv  TTViujuATiKw  AYiiyivv)i<riv .—Gvegov.  Niiz  Orat.  44. 

•*    Mint   na-a-'jpxicoVTct  n/uipxc  rue  6k   viKpegv  avxyiVVHa-ieDt  61S    mf  AVm 

Uf\(cxKnfxjLHh.uhu^i.^Cyriil  Hieros.  Orat.de  Simeon. 


l;3y 

That  words  expressive  of  Regeneration  are  fre- 
quently used  hy  the  Fathers  in  reference  to  Bap- 
tism, is  readily  conceded ;  and  Chrysostom  gives 
the  following  reason  for  such  an  application  of  the 
figure.  ''  Because  Baptism  is  said  to  be  a  sym- 
"  hoi,  or  sign,  of  a  death  and  a  resurrection,  there- 
^'  fore  it  is  also  called  regeneration.  For  as  he 
''  who  rises  from  the  dead  appears  to  be  born 
^'  again,  so  he  who  is  regenerated  in  baptism, 
^'  having  first  died  in  the  water,  being  thus  i-aised 
'^  out  of  it  by  the  power  of  the  Spirit,  is  said  to  be 
•^  regenerated ;  the  immersion  resembling  a  burial, 
^'  to  the  person  baptised,  and  the  ele\^tion  of  the 
'^  head  at  the  pronunciation  of  eacli  divine  name, 
"  and  the  ascent  out  of  the  water,  resembling  a 
^^  resurrection  by  the  Spirit.''*  But  that  the  Fa- 
thers restricted  the  use  of  the  word  regeneration 
to  the  Sacrament  of  Baptism,  the  foregoing  quota- 
tions demonstrate  to  be  an  assertion  contrary  to 
fact.  We  find  it  also  applied  by  them  to  a  state  of 
repentance, — to  a  state  of  faith, — to  the  resurrec- 
tion  of  the  body, — to  the  renovation  of  the  world 
after  the  final  conflagration, — to  the  commence- 
ment of  a  new  period  of  duration  after  the  end  of 

*  ^TTit  Kxi  B-a.vu.rii  Kcti  oLVATita-mi  <rufJiCoKov  hiyzTAi  tivai  rro  Bx7r'ftT//,a» 
//o  }tot.l  Avctyivvy^crii  kaMith-I.  ilTTrtf  yct^  o  a.vt^a,fA.svoc  f/.£Tct  t;v  S-itVATcv, 
ciV^tS  yiVicr&tn  i'cKii  arceg  o  ev  ra  ^a.Trriory.A'Ti  *r«t^evva'^«vc?,  coa-Tnp  ivnTroBa- 

Vm    7rpOT«§5V    TO)    vS'ctTt,    UTOOi   iKllSiV    TH    SuVA/Uil    T8   ITV il) fA CLT 0 i    AVl^AfAiVOC ^ 

uvuyiVVAff-^dLt  Kiyireti,  th^  /utv  KXTad^va-icoc  iv  tu^h 'rit<piis  tcb  0a.7r<Ti^cfA.eyi» 
ytyvc/niViig,  t«?  S*  Avctviva-icix,  th?  kaB'  ejt«r»v  i7riKKn<riv,  koli  thc  AVoSti  rue 
yiyvoy.ivm  iKiidiV,  iV  ra^ii  uva.rat.o-iCDg  //*  Tts  7rvivy.ot.T0c  y:yv:juiVHQ. — Chry- 
sost.  Cat.  ill  Joh.  iii.  Chrysostom  here  alludes  to  the  mode  of  bap- 
tism practised  by  many  Christians  in  ancient  times,  which  was  by  a 
descent  into  the  water  and  an  immersion  of  the  body  under  water 
three  times,  either  in  allusion  to  the  sacred  Trinity,  or  in  reference 
to  our  Lord's  continuance  three  days  in  the  sepulchre.  See  Suicer. 
Tlies'.Hir.  on  the  words  Avot.J'uri;  and  Kcl^xS'uo-i^ — also  on  the  words 
Avayivviio-ic  and  Uu.Kiyyivi<j-ia. — to  which  I  am  indebted  for  this  and 
the  foreg-oing  quotations  from  the  Fathers. 


130 

the  present  world, — to  the  permanent  state  of  sin- 
less perfection  to  be  enjoyed  by  the  Saints  in  Hea- 
ven. 

Wiiat  then  can  we  think  of  the  Bishop's 
^^  carefully  examining  nearly  seventj^  folio  vo- 
*^  liimes — of  the  Fathers — and  extracting  from 
^^  them  what  related  to  the  subjects  in  question'' 
— and  as  the  result  of  this  careful  examination 
confidently  assuring  the  public^  that  '^  regenera- 
^^  tion  in  the  language  of  the  Fathers  constantly 
''  signifies  the  participation  of  the  Sacrament  of 
''  Baptism^' — and  ^^  that  they  never  use  the  word 
"  regenerate  but  that  they  mean  by  it  baptism  P^^ 
In  the  preface  his  lordship  says,  ^'  I  desire  it  to  be 
'^  understood  that  I  have  not  selected'^  from  the 
writings  of  the  Fathers  "  what  suits  my  own  pur- 
"  pose,  and  suppressed  w  hat  would  have  made 
^^  against  me.'^  It  belongs  to  his  lordship  to  ac- 
count for  the  inconsistency  of  this  declaration  with 
the  matter  of  fact.  The  most  charitable  supposi- 
tion that  offers  itself,  and  a  supposition,  if  correct^ 
the  least  discreditable  to  the  learned  Prelate,  is, 
that  this  tedious  examination  of  the  Fathers  was, 
partly,  conducted  by  the  assistance  of  some  per- 
son  employed  to  read  them  to'liim  ;  and  that  these 
nnfavourablc  passages  happened  to  be  read  at  some 
drowsy  moments,  when  his  lordship  was  availing 
himself  of  the  privilege  allowed  by  an  ancient 
critic*  to  authors  engaged  in  works  of  considera- 
ble length.  15ut  every  sincere  friend  of  his  lord- 
ship will  ujiite  in  advising  him,  before  lie  hazards 
any  more  general  assertions  respecting  the  Fathers, 
10  examine  their  seventy  folios  over  again. 

•   opera  in  lon^o  fas  est  obrepere  somnum. 

Horat.  Art.  Poet. 


131 

lu  a  passage,  which  his  lordship  quotes  with  ap- 
probation,^ we  are  told  that  '^  Reii;eneration,  as 
♦^  often  as  ^tis  used  in  the  Scripture  Books,  signifies 
^^  the  Baptismal  Regeneration.  There  is  but  one 
"  word  which  answers  to  this  in  the  New  Testa- 
^'  ment,  and  this  is  uctxiyyiVicriA,  and  that  UAKiyyiVici^xo.- 
'^  fers  to  Baptism,  is  plain,  by  having  the  word 
•^  x^Tfov  joined  with  it.'^ — "  According  to  his  m»  rcy 
"  he  saved  us,  /;*  a^t/js  7rct^/>>sv«^/4f,  by  the  washing 
^^  of  Regeneration. — Tit.  iii.  5.''  But  such  an  ob- 
servation is  little  better  than  trifling,  while  the 
New  Testament  contains  so  mnny  other  expressions 
which  clearly  relate  to  the  same  subject.  Here  is 
nothing  but  assertion  that  xj^t^pcv  must  refer  to  the 
water  of  baptism,  assertion  unsupported  by  the 
least  proof. 

Snppose  any  one  were  to  argue  in  this  manner : 
''  To  regenerate,  as  often  as  it  is  used  in  the  Scrip- 
•^  ture  Books,  signifies,  not  the  administration  of 
"  any  outward  and  visible  sign,  but  the  communi- 
^^  cation  of  some  imcard  and  sjnritual  grace, 
'•  There  is  but  one  word  which  answers  to  this  in 
^'  the  New  Testament,  and  this  is  uyaymcice :  and 
^'  that  ctvxyivvdLa>  refers  not  to  Baptism,  is  plain,  by 
"  the  only  sacred  writer  who  uses  it  neither  nicn- 
^^  tioning  that  Sacrament,  nor  even  glancing  at  it  by 
^^  the  most  distant  allusion,  throughout  the  chapter 
^^  where  the  word  occurs.^'  ^^  Blessed  be  the  God 
^^  and  Father  of  our  Lord  Jesus  Christ,  which,  ac- 
'^  cording  to  his  abundant  mercy,  hath  begotten  us 
^*  again  (*v*>€vv«cr*c  regenerated  us)  unto  a  lively 
"  hope,  by  the,  resurrection  of  Jesus  Christ  from 
^'  the  dead. Seeing  ye  have  purified  your  souls 

•  Refut.  p.  81. 


13:2 

''  in  obeying  the  truth  through  the  Spirit,  unto  uu- 
''  feigned   love  of  the  brethren ;  see  that  ye  love 
^'  one  another  with  a  pure  heart  fervently :   being 
'^  born  again  (rtv^>e>svv«/-c£i/s/  being  regenerated)   not 
*^  of  corruptible  seed,  but  of  incorruptible,  by  ths 
''  word  of  God  which  liveth  and  abideth  for  ever.''^ 
1  submit  to  every  understanding,  whether  an  exami- 
nation of  the  whole  context  can   discover  the  most 
distant  allusion  to  justify  the  application  of  the  tertn 
Regeneration  pleaded  for  by  his  lordship,  and  whe- 
ther this  reasoning  respecting  the  use  of  the  word 
rtvci^evv^a.  bc  uot  ffiorc  just  than  the  above  remark 
quoted  and  adopted  by  his  lordship  on  the  word 
rrctxiyyiVKTict,     It  is  acknowledged   by  the  same  au- 
thor, p.  81.  that  ^^our  Saviour  indeed  made  use  of 
''  the  like  expression  before  the  Apostle  to  Nico- 
i^  deraus,  '  Except  a  man  >e/y;,e«v  ^tvaSEv  be  born  again, 
^«  ^  he  cannot  see  the  kingdom  of  God.' — John  iii.  3. 
^^  But  what  he  means  by  being  born  again,  he  ex- 
^'  plains,  ver.  6,  by  directing  it  positively  to  bap- 
^'  tisra  :  *  Except  a  man  be  born  of  water  and  of  the 
^''  Spirit,  he  cannot  enter  into  the  kingdom  of  God/ ^^ 
But  here  again  we  require  some  proof  that  these 
words  ought  to  he  understood  in  a  literal  ^nse,  be- 
fore we  can  admit  the  assertion  that  our  Lord  '*  di- 
"  rects"  the  phrase  horn  again  "  positively  to  bap- 
'^  tism.'^     As  well  might  his  lordsliip   contend,  as 
many  have  done,  that  when  our  Lord  said,  "  Except 
^^  ye  eat  the  flesh  of  the  Son  of  man  and  drink  his 
^'  blood,  ye  have  no  life  in  you  ;''  he  '*  directed'^ 
his  meaning  "  positively'^  to  the  other  Christian 
Sacrament.     But  not  to  multiply  arguments,  we 
are  sure  these  words  could  have  no  such  meanings 

*  1  Pet.  i.  3,  22,  23. 


133 

as  they  were  spoken  in  the  present  tense  before 
the  Lord's  Supper  was  instituted.  With  equal 
plausibility  might  we  understand  the  prediction, 
that  the  Saviour  would  *^  baptise  with  the  Holy 
^*  Ghost  and  with  fire/**  of  a  baptism  with  real, 
material  fire.  Tlie  absurdity  which  such  an  inter- 
pretation involves^  is  not  to  be  removed  by  sup- 
posing it  to  have  been  literally  accomplished  on 
the  day  of  Pentecost  in  the  "  cloven  tongues,'^ 
which  descended  on  the  heads  of  the  Apostles ; 
for  they  were  not  tongues  of  real  fire ;  they  only 
resembled  it — a^^ep  ^yfo? — ^^*like  as  of  fire.''  And 
if  sucli  expressions  as — "  eating  the  flesh  and 
"  drinking  the  blood  of  the  Son  of  man"« — and 
^'  baptising  with  the  Holy  Ghost  and  with  fire" — 
be  justly  understood  as  figurative  of  spiritual  pri- 
vileges and  blessings,  what  good  reason  can  be 
assigned  against  a  similar  interpretation  of  the 
phrase  "  born  of  water  and  of  the  Spirit  ?"  The 
suspension  of  all  sight  and  enjoyment  of  the  king- 
dom of  God  on  a  participation  of  the  Sacrament  of 
Baptism, — is  a  notion  that  ill  becomes  a  Protestant 
Bishop^  a  Bishop  of  the  Church  of  England  in  the 
nineteenth  century.  But  it  is  time  to  return  from 
^ihis  digression. 

*  Matt,  iii.ll. 


M 


134^ 


CUAPTER  XXI. 


The  Sentiments  of  the  Fathers  of  the  Protestant 
Ej)iscopal  Church, 


Sufficient  evidence  has  now  been  adduced  to 
enable  the  reader  to  form  a  decided  opinion  on  the 
Calvinism  or  anti-Calvinism  of  the  Church  of  Eng- 
land. A  collation  of  these  two  classes  of  extracts 
cannot  fail  of  producing,  in  every  mind  not  blinded 
by  prejudice  or  perverted  by  interest^  the  strongest 
conviction  that  the  doctrines  inculcated  by  the 
founders  of  this  Protestant  Church  were^  in  the 
main,  the  very  same  that  were  taught  by  the  Re- 
former of  Geneva. 

This  conclusion  is  capable  of  still  further  confir- 
mation. The  Liturgy,  Articles  and  Homilies  of 
the  Church  are  not  the  only  works  of  its  Founders 
that  have  descended  to  the  present  times.  There 
are  other  monuments  of  their  iheology,  some  com- 
posed by  them  individually,  some  the  fruits  of  com- 
bined labours.  To  these  writings  Dr.  Tomline 
seems  not  inclined  to  appeal.  He  assumes,  that 
neither  the  Homilies  nor  any  of  the  Formularies 
of  the  Church  contain  any  thing  in  favour  of  Cal- 
vinistic  doctrines,  and  from  this  assumption  derives 
what  he  calk  a  "  negative  argument,"  that  "  the 
^'  authors  were  not  Calvinists.''  Some  of  them  his 
lordship  has  named.  "  If  our  great  Reformers,  the 
f<  authors  of  these  Homilics;  Cranmeb^  Ridley, 


135 

'^  Latimer^  and  Jewell,  had  themselves,  as  is 
''  sometimes  iiretended,  held  Calvinistic  opinions, 
''  is  it  to  be  believed,'"  &c.  p.  587,  588. 

The  principles  adopted  by  the  two  first  of  these 
Prelates  are  largely  displayed  in  the  famous  Cate- 
chism, sometimes  called  King  Edward's  Catechism, 
because  published  in  the  reign  and  uniler  the  au- 
thority of  Edward  the  Sixth  ;  sometimes  Bishop 
Ponet's,  because  he  was  partly  concerned  in  its 
compilation  ;  and  sometimes  Dr.  NowePs,  because 
it  was  republished  by  him  in  the  reign  of  Eliza- 
beth. There  is  reason  to  conclude  that  Cranmer, 
and  there  is  direct  evidence  that  llidiey,  weie 
concerned  in  furnishing  materials  for  it.  Both 
these  prelates  cheerfully  subscribed  to  the  truth 
of  its  contents,  and  promoted  its  subscription  and 
public  sanction  by  the  convocation.  It  was  thea 
published  by  the  King's  authority  for  general  use, 
and  all  schoolmasters  were  commanded  to  teach 
it  to  their  scholars.  The  doctrines  established 
in  the  reign  of  that  Protestant  Prince  were,  under 
the  government  of  his  successor,  denounced  as  im- 
pious and  heretical,  and  both  these  illustrious 
Prelates  were  burnt  at  the  stake  for  their  resolute 
adherence  to  the  principles  of  the  Reformation. 
A  printed  paper  published  by  Ckanmer  contains 
the  following  passago.  •*  If  the  Queen's  Highness 
"  will  grant  thereunto,  I,  with  Peter  Martyr,  and 
^^  other^  four  or  five  which  I  shall  choose,  will, 
"  by  God's  grace,  take  upon  us  to  defend,  not  only 
''  the  Common  Prayers  of  the  Cliurch,  the  minis- 
•*  trationofthe  Sacraments,  and  other  rites  andcere- 
'^  monies,  but  also  all  the  doctrine  and  reli- 
<•  GiON  set  out  by  our  Sovereign  lord,  King  Ed- 
"  ward  the  Sixth,  to  be  more  pure,  and  according 


136 

'*  to  God's  word,  than  any  other  that  hath  heeu 
•^  used  in  England  these  thousand  years."  Biit 
of  "  the  doctrine  and  religion  set  out  by  King  Ed- 
<•  ward/'  the  Catechism  enjoined  upon  all  his  sub- 
jects, and  commanded  to  he  taught  by  all  schoolmas- 
ters, could  not  but  be  considered  as  an  essential  part. 
Equal  attachment  to  the  doctrines  taught  in  this 
Catechism  was  evinced  by  IIidley  in  his  imprison- 
ment and  a  short  time  before  his  martyrdom.  "  I 
-'•  hear  say/*'  said  he,  "  that  the  Catechism  which 
'^  was  lately  set  forth  in  the  English  tongue,  is 
"•'^  now  in  every  pulpit  condemned'' — that  is,  after 
the  return  of  Popery  under  Mary — ^'  Oh  devilish 
*^  malice!  Satan  could  not  long  suffer  that  so  great 
''  light  should  be  spread  abroad  in  the  world." — 
I  shall  present  the  reader  with  a  few  brief  ex- 
tracts. 

*^  As  many  as  are  in  this  faith  steadfast,  were 
^«  forechosen,  predestinated  and  appointed  to  ever- 
<•  lasting  life,  before  the  world  was  made.  Wit- 
''  ness  hereof,  they  have  within  their  hearts  the 
•^  spirit  of  Christ,  the  author,  earnest,  and  unfail- 
^'  able  pledge  of  their  faith.  Which  faith  only  is 
^*  able  to  perceive  the  mysteries  of  Grod ;  only 
•^  brings  peace  unto  the  heart ;  only  taketh  hold 
'^  on  the  righteousness  which  is  in  Christ  Jesus. 

'•  The  first,  principal,  and  most  proper  cause  of 
•^  our  justification  and  salvation  is  the  goodness 
''  and  love  of  God,  whereby  he  chose  us  for  his, 
'^  before  he  made  the  world.  After  that,  God 
*'  granteth  us  to  be  called,  by  the  preaching  of  the 
^»  gospel  of  Jesus  Christ,  wiien  the  Spirit  of  the 
'*  Lord  is  poured  into  us  :  by  whose  guiding  and 
''  governance  we  be  led  to  settle  our  trust  in  God, 
*^  and  hope  for  the  performance  of  his  promise. — 


137 

'^  From  the  same  spirit  also  cometh  our  sanctifica- 
''  tioii ;  the  love  of  Gotl  and  of  our  neighbour^  jus- 
"  tice  and  uprightness  of  life.  Finally,  to  say  all 
''  in  sum ;  whatever  is  in  us  or  may  be  done  of 
'^  us,  honest,  pure,  true,  and  good  ;  it  altogether 
^^  springeth  out  of  this  most  pleasant  rock,  from 
^^  this  most  plentiful  fountain,  the  goodness,  love, 
'^  choice,  and  uncliangeable  purpose  of  God.  He 
•»'  is  the  cause  :  the  rest  are  iho,  fruits  and  effects. 

"  Not  by  the  worthiness  of  our  deservings  were 
"  we  either  heretofore  chosen,  or  long  ago  saved ; 
^*  but  by  the  only  mercy  of  God,  and  pure  grace 
^*  of  Christ  our  Lord  :  whereby  we  were  in  him 
'^  made  to  do  those  good  works,  that  God  had  ap- 
'*  pointed  for  us  to  walk  in.  And  although  good 
••  works  cannot  deserve  to  make  us  righteous  be- 
••  fore  God,  yet  do  they  so  cleave  unto  faith,  that 
'^  neither  faith  can  be  found  without  them,  nor 
"•  good  works  be  any  where  found  without  faith. 

"  iis  for  the  sacrii^ces,  cleansings,  washings  and 
■*^  other  ceremonies  of  the  law;  they  were  shadows, 
''  types,  images,  and  figures,  of  the  true  and  eter- 
i^'  nal  sacrifice  tiiat  Je.^us  CJjrist  made  upon  the 
■■'^  cross  :  by  whose  benefit  alone,  all  the  sins  of  all 
'*  believers,  from  the  beginning  of  the  vv^orld,  are 
^«  pardoned,  by  the  sole  mercy  of  God,  and  not  by 
''  any  merits  of  their  own.  As  soon  as  ever  Ad  un 
'^  and  Eve  had  eaten  of  tiie  forbiilden  fruit,  they 
•^  both  died  ;  that  is  they  were  not  only  liable  to 
•^  the  death  of  the  body,  but  they  likewise  lost  the 
"  life  of  the  soul,  which  is  righteousness^. — Hence 
"  that  plague,  that  seminary  and  nutrimf^nt  of  all 
^f  sin,  with  which  mankind  is  infected;  which  is 
''  called  Original  Sin." 

M  2 


1^8 

Hear  the  co^icession  of  Dr.  Heylin  respecting 
these  and  other  passages  of  this  Catechism.  They 
are,  he  says,  *•  fully  consonant  to  the  true  genuine 
"  seni-e  and  proper  meaning  of  all,  hut  more  espe- 
^'  cially  of  our  niuth,  tenth,  thirteenth,  sixteenth, 
^^  and  seventeenth  Articles,  then  newly  composed. 
*'  So  that  whatsoever  is  positively  and  clearly  af- 
^•'  firmed  in  this  Catechism,  of  any  of  the  points 
^^  now  controverted,  may  he  safely  implied  as  the 
*^  undoubted  doctrine  of  our  Church  and  Articles."* 
But  how  can  any  reader  of  this  Catechism  doubt 
that  its  compilers  were  Calvinists,  without  believ- 
ing them  to  be  hypocrites  ? 

Latimeii  has  left  two  volumes  of  sermons, 
chiefly  practical,  but  which  contain  declarations 
of  theological  sentiments,  too  numerous  and  expli- 
cit to  leave  any  doubt  in  the  mind  of  a  candid  rea- 
der what  were  the  doctrines  embraced  by  this  ve- 
nerable Bishop.  A  few  passages  must  suffice  as 
specimens  of  hundreds  that  it  would  be  easy  to 
adduce. 

'^  Our  forefather  Adam  wilfully  ate  of  the  apple 
^'  forbidden.  Wherefore  he  was  cast  out  of  the 
^»  everlasting  joy  in  Paradise,  into  this  corrupt 
'^  world,  among  all  vileness  :  whereby  of  himself 
"  he  was  not  worthy  to  <lo  any  thing  laudable  and 
^^  pleasant  to  God:  evermore  bound  to  corrupt  af- 
^'  fections,  and  b«*astly  appetites  ;  transformed  into 
^^  the  nnchanest  and  variablest  nature  that  was 
*<  made  under  heaven  :  of  whose  seed  and  dispo- 
^'  sition,  all  the  world  is  lineally  descended.  In- 
<^  somuch  that  this  evil  nature  is  so  diffused,  and 
*'  shed  from  one  into  another,  that  at  this  day  there 

•  Hejlin*s  Miscell  Tracts. 


139 

'*  is  no  man  or  woman  living,  that  can  of  themselves 
'^  wash  away  these  abominable  vilenesses ;  and  so 
'^  we  must  needs  grant  of  ourselves  to  be  in  like 
'^  displeasure  unto  God,  as  our  father  Adam  was. 
^•'  By  reason  hereof,  we  be,  of  ourselves,  the  very 
"  children  of  the  indignation  and  vengeance  of 
"^  God  :  the  true  inheritors  of  hell,  and  all  work- 
••  ing  towards  hell.  Which  is  the  answer  to  this 
"  question,  made  to  every  man  and  women  by 
•^  themselves,  What  art  thou?^' 

"  This  our  nature,  David,  the  holy  king  and 
'^  prophet  (Icscribeth  with  few  words,  saying,  Lo, 
''  in  iniquity  1  am  horn,  and  in  sin  hath  my  mo- 
'•  ther  conceived  me.  He  doth  signify  by  his 
''  words,  what  he  had  inherited  of  his  parent 
*•  Adam;  namely,  sin  and  wickedness.  And  he 
*•  speakelh  not  of  himself  only,  but  of  all  man- 
''  kind.  He  painteth  us  out  in  our  own  colours ; 
*^  showing,  that  we  all  are  contaminate,  from  our 
'i  birth,  with  sin  ;  and  so  should  justly  be  fire- 
^-' brands  in  hell,  world  without  end.  This  the 
'i  holy  prophet  showed  in  these  words  to  put  us 
'^  in  remembrance  of  our  own  wretchedness  ;  to 
"  teach  us  to  despair  of  our  own  holiness  and 
^'  righteousness,  and  to  seek  our  help  and  comfort 
^'  by  that  Messias  whom  God  hath  promised  to 
''  our  forefathers. — Another  scripture  signifieth  to 
'^  us,  further,  what  we  be  of  ourselves,  of  our  own 
'^  nature  :  for  it  is  written,  All  men  are  liars. — 
''  Therefore  man  is  not  clean ;  but  full  of  false- 
'i  hood  and  deceit,  and  all  manner  of  sin  and 
"  wickedness ;  poisoned  and  corrupt  with  all  maa- 
^^  ner  of  uncleanness." 

"  Here  we  may  see,  how  much  we  be  bound 
"  and  indebted  to  God,  who  has  revived  us  from 


140 

^'  death  to  life,  and  saved  us  when  we  were  damn- 
'^  ed/'  or  under  the  sentence  of  condemnation; 
^^  which  great  benefit  we  cannot  well  consider,  un- 
^'  less  we  do  remember  what  we  were  of  ourselves, 
*^  before  we  meddled  with  him  and  hi«  laws.  And 
^^  the  more  we  know  our  feeble  nature,  and  set 
'^  less  by  it,  the  more  we  shall  conceive  and  know 
*^  in  our  hearts  wliat  God  hath  done  for  us :  and 
"  the  more  we  know  what  God  hath  done  for  us, 
^^  the  less  we  shall  set  by  ourselves,  and  the  more 
^^  we  shall  love  and  please  God.  So  that,  in  no 
*'^  condition,  we  shall  either  know  ourselves  or 
^'  God ;  except  wc  do  utterly  confess  ourselves 
^^  to  be  mere  vileness  and  corruption.^' 

^'  Preachers  can  do  no  more  but  call :  God  is 
^•'  he  that  must  bring  in.  God  must  open  the 
^^  hearts,  as  it  is  in  the  Acts  of  the  Apostles. — 
^^  When  Paul  prejiclied  to  the  women,  there  was 
•^  a  silk- woman,  whose  heart  God  opened.  None 
^^  could  open  it,  but  God.  Paul  could  but  only 
'^  preach;  God  must  work;  God  must  do  the  thing 
^»  inwardly." 

^•'  Except  a  man  be  born  again  from  above,  lie 
^^  cannot  see  the  kingdom  of  God.  He  must  have 
"  a  regeneration.      And  what  is  this  regenera- 

^^  TION?       It  is  NOT  TO  BE  CHRISTENED  IN  AVATER, 

^*  as  these  firebrands  would  have  it.  How  is  it  to 
"be  expounded  tlien?  St.  Peter  shovvetli,  that 
^^*  one  place  of  Scripture  declareth  another.  St. 
^'  Peter  saith,  And  we  be  born  again.  How  ?  not 
"  by  mortal  seed,  but  by  immortal.  What  is  this 
^^  immortal  seed?  By  the  word  of  the  living 
'^  God  ;  by  the  word  of  God,  preached  and  open- 
"  ed.     Thus  cometh  in  our  new  birth.'' 

"  St.  Paul  saith,  Be  strong  in  the  Lord.  We 
"  must  be  strong  by  a  borrowed  strength:  for  we^ 


»^  of  uurselves  are  loo  weak  arid  feeble.  There- 
*•  fore  let  us  learn^  where  we  shall  fetch  our 
*'  strength  from  ;  name'^jr,  from  above.  For  we 
^^  have  it  not  of  our  own  selves. '' 

"  I  pray  you  note  this ;  we  must  first  be  made 
•^  good,  before  we  can  do  good.  We  must  first 
^^  be  made  just,  before  our  works  jilease  God. 
'^  For,  when  we  are  justified  by  faith  in  Christ, 
^^  and  are  made  good  in  him;  then  cometh  our 
*^  duty,  tliat  is,  to  do  good  works,  to  make  a  de- 
*'  claration  of  our  thankfulness." 

'^  But  you  will  say,  Seeing  we  can  get  nothing 
^'  with  good  works,  we  will  do  nothing  at  all ;  or 
••'  else  do  such  works  as  shall  best  please  us ;  seeing 
"^  we  shall  have  no  rewards  for  our  well-doings.  I 
^^  answer,  We  are  commanded,  by  God's  word,  to 
^^  apply  ourselves  to  goodness  every  one  in  his 
^'  calling  :  but  we  must  not  do  it,  to  the  end  to 
^^  deserve  heaven  thereby.  We  must  do  good 
^^  works,  to  show  ourselves  thankful  for  all  his 
^^  benefits  which  he  hath  poured  upon  us  ;  and  in 
^*  respect  of  God's  commandment :  considering, 
'^  that  God  willeth  us  to  do  well,  not  to  make  a 
^'  merit  of  it ;  for  this  were  a  denying  of  Christ,  to 
'^  say,  1  will  live  well  and  deserve  heaven.  This 
^^  is  a  damnable  opinion.  Let  us  rather  think 
^^  thus  :  T  will  live  well,  to  show  myself  thankful 
♦^  towards  my  loving  God,  and  Christ  my  Re- 
''  deemer." 

'^  Our  sins  let  us  and  withdraw  us  from  prayer. 
'^  But  our  Saviour  maketh  them  nothing.  When 
^^  we  believe  in  him,  it  is  like  as  if  we  had  no  sins. 
'^  For  he  changeth  with  us ;  he  taketh  our  sins  and 
^^  wickedness  from  us,  and  giveth  us  his  holiness, 
'^  righteousness,  justice,,  fulfilling  of  the  law  5  and 


lis 

^*  so,  consequently,  everlasting  life.  So  that  we 
^*  be  like  as  if  we  liad  done  no  sin  at  all.  For  his 
*•  righteousness  standethrjas  in  so  good  stead,  as 
'•'■  though  we  of  ourselves  had  fulfilled  the  law  to 
'*  the  uttermost.'^ 

"  All  faithful  and  true  Christians  belive  only  in 
^*  his  death.  They  long  to  be  saved,  through  his 
•^  passion  and  blood-shedding.  This  is  all  their 
^•'  comfort.  They  must  know,  and  steadfastly  be- 
^»  lieve  that  Christ  fulfilled  the  law;  and  that  his 
*•'  fulfilling  is  theirs. ^^ 

^^  He  was  a  lamb  undefiled,  fulfilling  the  law  for 
^^  us  to  the  uttermost ;  giving  us,  freely  as  a  gift, 
"  his  fulfilling  to  be  ours  ;  so  that  we  are  now  ful- 
"  fillers  of  the  law  by  his  fulfilling.  So  that  the 
*^  law  may  not  condemn  us,  for  he  hath  fulfilled  it : 
^^  that  we,  believing  in  him,  are  fulfiUers  of  the 
'^  law,  and  just  before  the  face  of  Grod.'' 

^'  If  thou  art  desirous  to  know  whether  thou  art 
^^  chosen  to  everlasting  life, — begin  with  Christ,  and 
^^  learn  to  know  Christ,  and  wherefore  he  came ; 
^^  namely,  that  he  came  to  save  sinners,  and  raak^ 
^^  himself  subject  to  the  law,  and  a  fulfiUer  of  the 
^^  law,  to  deliver  us  from  the  wrath  and  danger 
•^  thereof.  U  thou  knowest  Christ,  then  thou  mayst 
^^  know  further  of  thy  election." 

^^  God  knoweth  his  elect,  and  diligently  wateh- 
^^  eth  and  keepeth  them,  so  that  all  things  serve  to 
'^  their  salvation.  The  nature  of  fire  is,  to  burn  all 
^^  that  is  laid  in  it :  yet  God  kept  the  three  young 
''  men  in  Babylon  that  they  burnt  not.  And  Mo- 
^^  ses  saw  a  bush  on  fire,  but  it  burnt  not.  So  false 
^'  doctrine  burneth  as  the  fiiHi ;  it  corrupteth.  But 
"  God  kept  his  elect,  that  they  were  not  corrupted 
"  with  it  I  but  always  put  their  trust  in  one  everliv- 


143 

*^  ing  God,  through  the  death  of  Jesus  Christ  our 
*^  Lord.'^ 

"  Whoever  thus  helieveth,  mistrusting  himself 
^^  and  his  own  doings,  and  trusting  in  the  merits  of 
''  Christ,  he  shall  get  the  victory  over  death,  the 
"  devil,  and  hell ;  so  that  they  shall  not  hurt  iiim, 
^'  neither  all  their  powers  be  able  to  stand  against 
"  any  of  those  who  are  in  Christ  Jesus. '^ 

'^  Who  is  a  just  man  ?  He  is  just  that  believeth  in 
''  our  Savour.  For,  as  you  have  heard  before, 
'^  those  who  believe  in  Christ  are  justified  before 
'^  God  :  they  are  clean  delivered  from  all  sins,  there- 
'^  fore  may  be  called  just;  for  so  they  are  in  the 
^'  sight  of  God.  Such,  saith  the  prophet,  he  hath 
"  never  seen  forsaken  of  God.'^ 

"  This  is  now  an  exceeding  comfort  to  all  Chris- 
^^  tian  people  :  for  they  may  be  assured,  that  when 
<<  they  believe  in  Christ,  and  Christ  taketh  their 
*^  parts,  there  shall  be  nothing,  neither  in  heaven 
'^  nor  in  earth,  that  shall  be  able  to  hurt  them,  or 
•*  let  them  of  their  salvation.'' 

The  writings  of  Bishop  Jewell  contain  similar 
sentiments.  I  shall  only  give  one  extract  from  his 
Exposition  of  the  Epistles  to  the  Thessalonians  : 
"  God  hath  chosen  you  from  the  beginning.  His 
'*  election  is  sure  forever.  The  Lord  knoweth  who 
«  are  his.  Yoa  shall  not  be  deceived  with  the 
'^  power  and  subtilty  of  antichrist.  You  shall  not 
'^  fall  from  grace.  You  shall  not  perish.  This  is 
"  the  comfort  which  ahideth  with  the  faithful, 
"  when  they  behold  the  fall  of  the  wicked ;  when 
"  they  see  them  forsake  the  truth,  and  delight  in 
'^  fables;  when  they  see  them  return  to  their  vo- 
"  mit,  and  wallow  again  in  the  mire.  When  we 
^'  see  these  things  in  others,  we  must  say,  Alas, 


114 

^Mhey  are  examples  for  me,  and  lamentable  ex- 
^^  amples.  Let  him  that  standeth  take  heed  that 
'^  he  fall  not.  But  God  hath  loved  me,  and  hath 
^^  chosen  me  to  salvation.  His  mercy  shall  go  be- 
''.  fore  me,  and  his  mercy  shall  foJloAv  in  me.  His 
<^  mercy  shall  guide  my  feet,  and  stay  me  from 
*^  falling.  If  I  stay  by  myself,  I  stay  by  nothing ; 
^*  I  must  needs  come  to  ground. — He  hath  loved 
^^  me :  he  hath  chosen  me ;  he  will  keep  me. 
^^  Neither  the  example  nor  the  company  of  others, 
^^  nor  the  enticing  of  the  devil,  nor  my  own  sensual 
^^  imaginations,  nor  sword,  nor  fire,  is  able  to  sepa- 
^^  rate  me  from  the  love  of  God,  which  is  in  Christ 
^'  Jesus  our  Lord.  This  is  the  comfort  of  the  faith- 
^^  ful.  Whatsoever  falleth  upon  others,  though 
^'  others  fall  and  perish,  although  they  forsake 
^'  Christ  and  follow  after  antichrist,  yet  God  hath 
"  loved  you  and  given  his  Son  for  you.  He  hath 
^?  chosen  you,  and  prepared  you  unto  salvation, 
^^  and  hath  written  your  names  in  the  hook  of  life. 
^^  But  how  may  we  know  that  God  hath  chosen  us  ? 
^^  how  may  we  see  this  election  ?  or,  how  may  we 
^^  feel  it?  The  apostle  saith.  Through  sanctification 
^^  and  the  faith  of  truth  :  these  are  tokens  of  God's 
'*  election. — This  (namely  the.  Holy  Spirit)  com- 
"  forteth  us  in  all  temptations,  and  beareth  witness 
'^  with  our  spirit  that  we  be  the  children  of  God  ; 
^'  that  God  hath  chosen  us,  and  doth  love  us,  and 
'^  hath  prepared  us  to  salvation ;  that  we  are  the 
^^  heirs  of  his  glory ;  that  God  will  keep  us  as  the 
^'  apple  of  his  eye ;  that  he  will  defend  us,  and  we 
"  shall  not  perish." 

The  reader  can  now  be  at  no  loss  what  to  think 
of  Dr.  Tomline's  insinuation ;  ''  If  our  great  Re- 
"  formers,  the  authors  of  these  Homilies,  Cran- 


115 

'^  MEU,  liiDLEY,  Latimeii,  aii(l  Jewell,  liad  tlicm- 
^'  selves^  as  is  sometimes  irretended,  held  Calviii- 
'^  istic  opinions/'  &c.  The  extracts  here  adduced 
require  no  addition^  explanation,  or  comment,  to 
give  this  jirctence^  as  his  lordship  calls  it,  all  the 
force  of  demonstration. 

The  mari^inal  notes  and  contents,  inserted  in  the 
Bihles  published  by  authority  in  the  rei2;n  of  Ed- 
ward the  Sixtli,  and  that  of  Elizabeth,  contribute 
additional  evidence  to  the  same  point. 

Ill  ^^  The  Great  Bible,''  published  in  1549.  prin- 
cipally under  the  direction  of  Archbishop  Cranmer, 
we  find  siicli  sentiments  as  these  :  '^  Our  election  is 
^*  ^^y  grace,  and  not  by  works.  Few  are  elect  or 
'^  chosen.  We  are  elect  of  God  the  Father,  through 
'^  his  good  w  ill  before  the  construction  of  the  world, 
^'  that  by  the  grace  and  merit  of  Christ  we  should 
^'  have  health,  serving  all  men  by  charity.  The 
^^  elect  cannot  be  accused,  forasmuch  as  Godjus- 
^'  tifieth  them.  The  predestinate  are  saints,  or 
'*  holy  people,  made  like  to  the  image  of  the  Soa 
'*  of  God,  and  called,  justified,  and  glorified  by  him. 
^^  God  had  predestinate,  before  the  making  of  the 
^'  Avorld,  for  to  redeem  us  by  the  blood  of  his  Son, 
'*  for  to  save  and  make  us  his  children  by  adoption^ 
"  according  to  the  purpose  of  his  will." 

"  The  Bishops'  Bible"  was  published  in  1568, 
principally  under  the  care  of  Archbishop  Parker. 
1  shall  quote  but  four  of  the  notes. 

On  Rom.  iii.  SO.  ''  He  includeth  here  the  whole 
'^  law,  both  ceremonial  and  moral ;  whose  works 
"  cannot  justify  because  they  be  imperfect  in  all 
"  men." 

On  Rom.  x.  4.  ''  Christ  hath  fulfilled  the  whole 
"  law  ;  and  therefore;  whosoever  believeth  in  him 

N 


146 

^^  is  counted  just  before  Gotl,  as  well  as  he  had  M- 
^'  filled  the  whole  law  himself." 

On  Rom.  xi.  35.  '^  By  this  the  Apostle  de- 
^^  clareth,  that  God,  by  his  free  will  and  election, 
^^  doth  give  salvation  unto  men,  without  any  deserts 
*'  of  their  own." 

On  2  Pet.  i.  10.  ^^Give  diligence  to  make  your 
^^  calling  and  election  sure — "  "  Albeit  it  be  sure 
^^  in  itself,  forasmuch  as  God  cannot  change ;  yet 
''  we  must  confirm  it  in  ourselves  by  the  fruit  of  the 
^^  Spirit :  knowing  that  the  purpose  of  God  calleth, 
'^  sanctifieth,  and  justifieth." 

"  The  Quarto  Bible,"  printed  first  in  1576^  went 
through  several  editions  in  the  same  reign.  The 
notes  are  too  numerous  and  explicit  to  leave  any 
doubt  respecting  the  sentiments  of  the  Prelates  con- 
cerned in  their  publication. 

On  Matt.  xi.  26.  ''  Faith  cometh  not  of  man's 
^^  will  or  power ;  but  by  the  secret  illumination  of 
"  God;  which  is  the  declaration  of  his  eternal 
^^  counsel." 

On  Matt.  XXV.  3*.  ''  Hereby  God  declareth  the 
<^  certainty  of  our  predestination  ;  whereby  we  are 
*^  saved,  because  we  were  chosen  in  Christ  before 
^'  the  foundations  of  the  world." 

On  Matt.  XXV.  3j.  '^  Christ  meaneth  not  that 
^^  our  salvation  dependeth  on  our  works  or  me- 
*<  rits ;  but  teacheth,  what  it  is  to  live  justly  ac- 
'^  cording  to  godliness  and  charity ;  and  that  God 
^^  recompenseth  his,  of  his  free  mercy,  likewise  as 
^^  he  doth  elect  them." 

On  Mark  xiii.  22.  "  The  elect  may  waver  and 
"  be  troubled,  but  they  cannot  utterly  be  deceived 
"  and  overcome." 


14^7 

Luke  xxiii.  3;7.  ^^  The  Christ,  the  chosen  of 
''  God.'^ — *^  Whom  God  hath  heforc  all  others  ap- 
•^  pointed  to  he  the  Messias.  Olhervvise,  the  Serip- 
**  ture  calleth  them  the  elect  of  God,  whom  he 
*^  hath  chosen;  before  all  beginning,  to  life  ever- 
^^  lasting.'' 

"  The  Argument/"'  prefixed  to  the  Epistle  to 
the  Romans,  remarks  ,  ^^  The  great  mercy  of  God 
*^  is  declared  towards  man,  in  Christ  Jesus,  whose 
^^  righteousness  is  made  ours  by  faith.  For  when 
^^  man,  by  reason  of  his  own  corruption,  could  not 
^•'  fulfil  the  law,  yea,  committed  most  abominably 
^*  both  against  the  law  of  God  and  nature  ;  the  in- 
•^  finite  bounty  of  God  ordained,  that  man's  salva- 
"  tion  should  only  stand  in  the  perfect  obedience  of 
^^  his  Son  Jesus  Christ." 

On  2  Cor.  iii.  3.  "  The  hardness  of  man's  heart, 
"  before  he  be  regenerate,  is  as  a  stone  table. 
^^  Ezek.  ii.  19,  and  xxxvi.  26.  But  being  regene- 
'^  rate  by  the  Spirit  of  God,  it  is  as  soft  as  flesh ; 
"  that  the  grace  of  the  gospel  may  be  written  in  it^ 
'^  as  in  new  tables." 

On  Gal.  i.  7' — '^  What  is  more  contrary  to  our 
^^  free  justiiication  by  faith,  than  the  justification  by 
"  the  law  or  our  works  ?  Therefore,  to  join  these 
'^  together,  is  to  join  light  with  darkness,  death  with 
^^  life^  and  doth  utterly  overthrow  the  gospel." 

On  James  ii.  14. — ^^  St.  Paul,  to  the  Romans 
^^  and  Galatians,  disputeth  against  them  which  at- 
^^  tributed  Justification  to  works ;  and  here  St. 
"  James  reasoneth  against  them  whicli  utterly 
•'  condemn  works.  Therefore  Paul  showeth  the 
*^  causes  of  our  Justification,  and  James  the  eifects. 
''  There  it  is  declared  how  we  arc  justified  ;  here 
'^  how  we  are  known  to  be  justified.   There  works 


148 

^^  are  excluded^  as  not  the  cause  of  our  Justitlca- 
"  tion;  here  they  are  approved^  as  effects  proceed- 
^^  ing  thereof.  There  they  are  denied  to  go  before 
^*  them  that  shall  be  justified;  and  here  they  are 
'^  said  to  follow  tliem  that  are  justified.'^ 

Siaiilar  sentiments  were  espoused  and  maintain- 
ed by  all  the  advocates  for  the  Reformation  in  the 
Church  of  England  in  the  reign  of  Elizabeth.  No 
inconsiderable  testimony  to  its  genuine  doctrines 
is  furnished  by  Br.  William  Fulke,  Master  of 
Pembroke  Hall,  aud  Margaret  Professor  of  Divi- 
nity in  the  University  of  Cambridge.  About  the 
middle  of  the  reign  of  that  princess,  this  learned 
divine  published  The  Text  of  the  New  Tes- 
tament, AS  translated  from  the  Yulgate 
Latin  by  the  English  Catholics  at  Rhemes, 
AND  THE  Version  from  the  original  Greek, 
commonly  used  in  the  Church  of  England, 
in  parallel  columns,  with  an  Exposition  of 
numerous  Errors  in  the  Catholic  Transla- 
tion, AND  A  Confutation  of  many  of  their 
Arguments,  Glosses,  and  Annotations.  This 
elaborate  work  was  dedicated  to  the  Queen,  and 
went  through  several  editions  in  the  course  of  a 
few  years. 

In  commenting  on  the  expressions,  of  our  Lord 
respecting  the  man  who  ''  fell  among  thieves  which 
"  stripped  him  of  his  raiment,  and  wounded  him, 
^^  and  departed,  leaving  him  half  dead  :''*  the 
Catliolics  say — ^^  Here  is  signitied,  man  wouiuled 
<^  very  sore  in  his  understanding  and  free  will, 
^^  and  all  other  powers  of  soul  and  body,  by  the 
•^  sin  of  Adam  :  but  yi^i,  that  neither  understand 

*  Luke  X.  30 


119 

^^  in*^,  nor  free  will,  nor  the  rest  were  extin,£;uisii. 
''  ed  in  man  or  taken  away.''  In  support  of  this, 
they  refer  to  the  decisions  of  a  Council  held  in  the 
year  529. 

Dr.  FuLKE  replies  ;  '^  Against  t!)is  vain  col- 
^^  lection  by  allegorj^,  the  Scri[)ture  is  plain,  that 
^^  we  are  all  dead  in  sin  hy  the  sin  of  Adam. — 
''  Rom.  V.  12.  Eph.  ii.  1,  5.  Coi.  ii.  13.  The 
*'  Council  Arausicanuin,  which  you  quote,  (belike 
*^  to  prove  that  the  freedom  of  will  is  not  lost  in 
••  xVdam,)  saith;  ^  it  is  so  inclined  by  tlie  sin  of  the 
'^  •  first  man,  and  attenuated,  that  no  man  after 
''  '  could  love  God  as  he  ou£;ht,  or  work  that  whicli 
"  '  is  good  for  God's  sake,  except  the  grace  and 
''  '  mercy  of  God  prevented  him.'  And  if  by  those 
•^  words  you  think  there  is  any  life  left  unto  it,  in 
••  cap.  22.  the  Council  saith,  '  No  man  iIxVTII  any 

•^  '  THING  OF    HIS  OWN    BUT    LIES    AND  SIN.'       And 

"  in  cap.  21.     '  Nature  by  Adam  lost,  by  Christ 
''  '  is  repaired.'     And  whereas  you  seem  to  leave 
''  some  ii  e,  justice,  and  frc^doui  of  will  in  man, 
"^  which  by  Christ  is  recovered,  increased,  healed, 
••and    enabled; — thus   we    read    in    the    seventh 
••  chapter,  the  title  of  which  is,  '  That  we  are  not 
*^  '  apt  to   think   any  thing  of  ourselves,   as  from 
*'  '  ourselves ;' — '  if  any  man  do  hold,  that  a  man 
•^  ^  by   the    force   of  nature  can   tliink   any  good 
'^  '  thing,   which   pertaineth    and  is   expedient  to 
^'  '  eternal  life,  or  that  he  can  choose  either  to  be 
"  '  saved,   that  is,  to  consent  to  the  preaching  of 
''  '  the  gospel,  without  illumination  and  inspiration 
^'  <  of  the  Holy  Ghost,  which  giveth  to  all  men  the 
iif<  sweetness,    in    consenting   and    believing    the 
''  '  truth,  he  is  deceived  with  an  heretical  spirit, 
''  '  not  understanding  the  voice  of  God;  saying  in 

N  2 


150 

^^  '  the  gospel,  Without  me  ye  caa  do  nothing ; 
*^  ^  and  that  of  the  Apostle,  Not  that  we  are  apt 
"  ^  of  ourselves  to  think  any  thing  as  of  ourselves, 
^^  '  but  our  sufficiency  is  of  God/  And  touching 
''  understanding,  the  Apostle  saithj  The  natural 
"  man  understandeth  not  those  things  that  be  of 
"  the  Spirit  of  God ;  for  they  are  foolishness  unto 
^'  him,  neither  can  he  know  them  because  they  are 
''  spiritually  discerned.  So  that  neither  the  will 
"  nor  the  understanding  have  any  heavenly  life  in 
"  them.*' 

From  the  Apostle's  conclusion,  that  "  it  is  not 
"'^  of  him  that  willeth  nor  of  him  that  runneth,  but 
"  of  God  that  showeth  mercy  ;"* — the  Catholic 
Expositors  argue,  "  that  God's  grace  is  the  prin- 
*^  cipal  cause,  and  men's  free  will  the  secondary 
'^  cause,  of  their  willing  or  working  any  good  to 
^'  their  salvation.'' 

Dr.  FuLKE  replies  ;  '*  our  election,  calling,  and 

'^  first  coming  to  God,  lieth  wholly  in  God's  mer- 

^'  cy,  and  not  either  wholly,  or  principally,  or  any 

"  thing  at  all,  in  our  own  will  or  works.     But 

•^  whom  God  elected  before   time,  he  calleth  in 

•Mime  by  him   appointed,   and  of  unwilling,   by 

^'  his  grace  maketh  them  willing  to  come  to  him, 

'•  and  to  walk  in  good  works  unto  which  he  hath 

^'  elected  them.     So  that  man  hatli  no  free  will, 

^'  until  it  be  freed  ;  man's  will  worketh  nothing  in 

<^  our  conversion,  until  it  be  converted  :  man  hath 

*<  no  power  to  change  his  will  unto  better,  except 

^'  it  be  given  of  God.     August.  Retract,  lib.  i.  cap. 

"  2S     «  It  is  free  yet  not  good,  it  is  free  yet  not 

[^  '  souttd;  it  is  free  yet  not  righteous.     And  by 

♦  Rom.  ix.  16. 


151 

'^  "'  liow  much  the  more  it  is  free  from  goodness, 
''  '  rectitude,  soimdiiess,  and  rii^bteousness,  by  so 
^«  *  Hiuch  the  more  is  it  bound  by  the  deadly  sla- 
ii  i  very  of  wickedness,  perversiMiess,  infirmity, 
^'  ^  and  iniquity.  For  he  who  committeth  sin  is 
"  ^  the  slave  of  sin,  and  by  whatever  a  man  is  held 
^'  ^  in  bondage,  to  that  he  is  a  devoted  slave. — 
^^  ^  While  sin  reigns,  therefore,  he  has  free  will, 
^^  ^  but  free  without  God,  not  free  under  Grod,  that 
••'  '  is  free  from  righteousness,  not  free  under 
^^  ^  grace,  and  therefore  most  corruptly  and  sla- 
^*  ^  vishly  free,  because  not  freed  by  the  gratuitous 
"  ^  gift  of  God  who  showeth  mercy.' — Fulgent,  de 
-'•'  incarnat.  et  grat.  cap.  19.'' 

.  On  this  passage,  "  Not  the  hearers  of  the  law 
"^  are  just  before  God,  but  the  doers  of  the  law 
"  shall  be  justified  ;"*  the  Rhemish  Annotators 
observe,  ^'  This  same  sentence — is  the  very 
••  ground  of  St.  James's  disputation,  that  not  faith 
'•  alone  but  good  works  also  do  justify.  Therefore 
''  St.  Paul,  howsoever  some  perversely  construe 
*'  his  words  in  other  places,  meaueth  the  same  as 
"  St.  James.  And  here  he  speaketh  not  properly 
*•  of  the  first  justification,  when  an  infidel  or  ill 
<•  man  is  mude  just,  who  had  no  acceptable  works 
•^  before  to  be  justified  by,  of  which  kind  he  spe- 
^'  cially  meaneth  in  other  places  of  this  epistle, 
^^  but  he  speaketh  of  the  second  justification  or  in- 
<^  crease  of  former  justice,  which  he  that  is  in 
f  God's  grace  daily  proceed^th  in,  by  doing  all 
'^  kind  of  good  works,  which  be  justices,  and  for 
"  doing  of  which  he  is  just  indeed  before  God." 

*  Rom.  ii.  13. 


i52 

Dr.  FuLKE  replies  ;  '^  This  sentence  is  not  the 
^^  groiuitl  of  8t.  James's  disputation,  that  faith  void 
'*  of  good  works  doth  not  justify,  and  that  good 
^*  works  also  justify  or  declare  a  man  to  be  just, 
"  For  the  Apostle  here  speaketh  not  of  faith,  but 
^^  of  the  law.  The  Law^  justifieth  only  the  doers 
^'  and  perfect  observers  thereof;  Faith  justifieth  the 
"'^  believers.  Neithcrdoth  St.  Paul  speak  hereof  any 
"  means  whereby  a  man  i«  justified,  butshoweth  that 
^^  no  transgressor  of  the  law  can  be  justifted  by  the 
^^  Law,  hecause  the  Law  justifieth  none  bnt  the 
^^  doers  thereof;  whieh  seeing  no  man  doth  per- 
^•'  fectly,  no  man  is  justified  by  the  works  of  the  Law, 
*^'  as  lie  saith  expressly  Rom.  iii.  20.  Gal.  iii.  11. 
^'  As  for  your  distinction  of  the  first  and  second 
"^  Justification  before  God,  it  is  but  a  new  device, 
^'  not  tl^reescore  years  old,  utterly  unheard  of 
'^  among  the  ancient  Fathers.  For  wliom  God 
^"justifieth  by  faith  without  works,  he  also  glori- 
^^  fieth.  Rom.  viii.  30.  x\nd  that  which  you  call 
^*  the  second  justification,  or  increase  of  justice,  is 
^*  but  the  effects  and  fruits  of  Justification  before 
'*  God,  and  a  declaration  before  men  that  we  are  just. 
^^  And  so  meaneth  St.  James,  that  Abraham,  who 
^^  was  justified  or  made  just,  before  God,  through 
^^  faith,  was  also  justified  or  declared  to  he  just, 

^f  before  men,  by  works. We  acknowledge  all 

^^  good  works  of  Christian  men  to  be  tlie  gifts  of 
^'  God,  the  fruits  of  Justification,  tlie  notes  of 
^^  Election,  the  way  wherein  all  Christians  must 
^^  walk  unto  salvation;  but  seeing  that  they  are 
^^  nnperfect,  they  are  not  able  to  make  just  in  the 
^'  sight  of  God.'' 

On  the  words  of  the  Apostle  James,  ^^  Ye  see 
^^  how  that  by  works  a  man  is  justified  and  uot  by 


153 

•  riiitli  oiily;*'-^-  the  Catholics  say,  ^^  This  propo- 
»*  sition  of  speech  is  directly  opposite  or  conlra- 
"•  dictory  unto  that  which  the  heretics  hold.  Tlic 
•^  lieretics  say,  Man  is  not  justified  hy  good  works, 
'•  but  by  faith  only. — The  Fathers  indeed  use 
••  sometimes  this  exclusive  only,  but  in  far  other 
*•  sense  than  the  Protestants,  &c/*' 

Dr.  FuLKe  replies  ;  ^^  This  proposition  is  not 
^^  directly  opposite  ov  contradictory  to  that  which 
^^  we  hold,  no  more  than  those  two  sayings  of 
^•Christ;  *' The  Father  is  greater  than  I,'  ^^^^ 
"•  '  I  and  the  Father  are  one.^  No  more  is  this 
••  saying  of  St.  James ;  ^  Abraham  was  justified 
^^  ^  by  works,^  contrary  to  that  which  St.  Paul 
^^  saith,  that  he  '  was  justified  by  faith  without 
^^  •  works. ^  For  both  these  sayings  are  true  in 
'•'  divers  respects,  and  we  believe  both  :  for  where 
•^  the  respect  is  not  the  same,  there  is  no  opposi- 
'^  tion  or  contradiction. — In  St.  Paul  it  signifieth 
^^  to  be  made  just  by  God's  imputation.  In  St. 
^^  James  it  signifieth  to  be  declared  just,  as  well 
''  before  men  as  in  the  sight  of  God. — Yon  say, 
^^  '  There  is  a  difference  between  the  first  justifi- 
^^  ^  cation  and  the  second/  This  difference  will 
^^  never  discharge  the  Apostles  of  contradiction, — 
^^  so  long  as  you  mean  both  these  justifications  to 
^^  be  before  God  in  one  acception  of  the  word  jus- 
^<  tification.  Beside,  that  the  Scripture  teacheth 
<<  but  one  Justification  unto  glorificatiou  and  salva- 
^»  tion,  which  is  that  you  call  the  first. — The  Fa- 
^^  thers  you  confess  do  sometimes  say,  we  are  jus- 
''  tified  hy  faith  only,  but  they  have  a  far  other 
'^  meaning  than  we ;  and  then  you  say  they  ex- 

James,  ii,  24. 


151^ 

"'  elude  this  and  tliat,  which  is  true,  for  onlij  faith 
*'jiistif?jing  excludeth  all  those  things. — A  few 
*•  sentences  of  the  Fathers  I  will  rehearse,  that 
'*  their  meaning  may  appear  to  be  clearly  as  ours 
^^  is  against  all  your  cavils.  Origex,  in  epist.  ad 
•^^  Rom.  lib.  iii.  cap.  3.  ^  The  Apostle  saith,  that 
the  justification  of  faith  alone  doth  suffice,  so 
that  he  which  believeth  only,  is  justified,  al- 
though ye  have  fulfilled  no  work  :  wherefore 
it  standeth  us  upon,  that  take  in  hand  to  de- 
fend the  Apostle's  writing  to  be  perfect,  and 
all  things  therein  to  stand  with  good  order,  to 
inquire  who  hath  been  justified  by  faith  only 
without  works.  Therefore,  for  example  sake^ 
I  think  this  thief  is  sufficient,  which  being  cru- 
cified with  Christ,  cried  to  him  from  the  cross, 
Lord  Jesus,  remember  me  when  thou  comest 
into  thy  kingdom.  Neither  are  there  any 
good  works  of  his  described  in  the  Gospel;  but 
for  this  faith  only,  Jesus  said  unto  him.  This 
day  shalt  thou  be  with  me  in  Paradise.' — 
^'  Where  it  is  to  be  noted,  that  although  this  thief 
^^  had  no  good  works  of  his  going  before  faith  ;  yet 
^^  proceeding  of  faith,  he  had  as  many,  as  the  time 
^^  and  case,  wherein  he  was,  permitted  ;  namely, 
*^  the  fear  of  God,  acknowledging  of  his  sin,  in- 
*^  vocation,  reprehension  of  his  fellow,  &c.  Hila- 
^<  Rius,  in  Matt.  can.  8.  ^  It  moved  the  Scribes, 
^^  *  that  sin  was  forgiven  by  a  man  ;  for  they  beheld 
^^  ^  a  man  only  in  Jesus  Christ,  and  that  to  be 
"  <  forgiven  by  him,  which  the  law  could  not  re- 
^^  <  lease ;  for  faith  only  doth  justify.'  Here  you 
"  see  justification  by  remission  ef  sins :  the  like 
'^  assertion  he  hath  can.  21.  Gregory  Nazian- 
^^  ZEN  afflrmcth  the  same,  Or.  3S,  de  modest,  in 


155 

'^  clcscept. :  and,  in  Cat.  de  reb.  suis,  speaking  in 
''  the  person  of  the  Publican  that  prayed  with  the 
"  Pharisee,  saith,  '  Works  shall  not  save  me ;  but 
''  ^  let  thy  grace  and  thy  mercy  drop  upon  me, 
''  ^profane  man;  which  only  hope,  O  king,  thou 
^^  ^  hast  given  to  miserable  sinners.'  Here  you 
"  see  grace  and  mercy  the  only  hope  of  sinners. 
^^  Basil,  de  Humil.  Horn.  51.  saith  ;  ^  This  is  a 
"  '  perfect  and  full  rejoicing  in  God,  when  a  man 
''  '  doth  not  boast  himself  of  his  own  justice,  but 
''  '  knovveth  himself  to  be  void  of  true  justice,  and 
"  '  to  be  justified  by  only  faith  in  Christ.'  St. 
^'  Ambrose,  among  a  great  number  of  places,  hatli 
•^  these  words  in  1  Cor-  cap.  i.  '  It  is  so  appoint- 
''  '  ed  of  God,  that  he  which  believeih  in  Christ 
'*  '  shall  be  saved  without  w^orks,  receiving  for- 
••  '  giveness  of  his  sins  by  faith  alone.'  St.  Chry- 
'^  sosTOM  also  oftentimes  aflSrmeth  the  same  5  and 
^^  speaking  of  Abraham,  he  saith  in  Ep.  Gal.  cap. 
"  iii.  '  If  he  before  the  time  of  grace  were  justi- 
'^  ^  fied  by  faith,  and  that  when  he  fiourished  \\\ 
"  '  good  works,  much  more  we.'  In  Tim.  Horn. 
^'  3.  he  saith,  '  if  thou  trust  unto  faith,  why  bring- 
'^  '  est  thou  in  other  things,  as  though  faith  alone 
^^  ^  sufficed  not  to  justify?'  Jerome  against  the 
'^  Pelagians,  lib.  i.  saith ;  '  We  are  just  when  we 
''  '  confess  ourselves  to  be  sinners;  and  our  justice 
"  '  consisteth  not  of  our  own  merit;  but  of  God's 
'^  ^  mercy.'  " 

It  will  be  obvious  to  every  attentive  reader,  that 
the  principles  maintained  by  the  Bishop  of  Lincoln 
are,  in  several  instances,  much  more  in  harmony 
with  the  tenets  inculcated  by  the  Rhemish  antago- 
nists of  the  Reformation,  than  with  the  doctrines 
defended  by  this  able  advocate  of  the  Church  of 


156 

England,  which  w^vg  then  universally  considercil 
as  the  gtenuine  doctrines  of  the  Church.  I  shall 
only  notice  in  particular,  that  his  Lordship's  senti- 
ments respecting  an  entrance  into  a  justified  state 
by  faith,  and  continuance  in  it  by  works,— respect- 
ing justification  in  this  world,  and  justification  in 
the  world  to  come, — appear  to  me  to  be  precisely 
the  same,  though  conveyed  in  a  little  different 
phraseology,  as  those  of  the  Catholic  xlnnotators 
respecting  a,  first  and  second  justification,  and  in- 
crease  oi  justification,  so  completely  refuted  by 
Dr.  Fulke. 

That  the  genuine  doctrines  of  the  Church  of 
England  Avere  such  as  I  have  asserted,  we  have  an- 
other eminent  proof  in  the  sanction  given  to  Fox's 
Martyrology  by  the  Spiritual  Governors  of  the 
Church  in  the  reign  of  Elizabeth,  and  by  that 
Princess  herself. 

The  production  of  a  few  passages  from  that  work 
will  place  this  beyond  all  reasonable  doubt. 

''  As  touching  the  doctrine  of  election — Three 
"  things  must  be  considered. 

"  First,  What  God's  election  is,  and  what  is  the 
"  cause  thereof. 

'^  Secondly,  How  God's  election  proceedeth  in 
^' working  our  salvation.  '  A    *^ 

''  Thirdly,  To  whom  God's  election  pertaineth 
"  and  how  a  man  may  be  certain  thereof. 

''  Election  is  the  free  mercy  and  grace  of  God, 
'^  in  his  own  will,  through  faith  in  Christ  his  Son, 
^^  choosing  and  preferring  to  life  such  as  pleasetli 

^'  In  this  definition  of  electioti,  first  go  before  the 
^^  mercy  and  grace  of  God,  as  the  causes  thereof; 
"  whereby  are  excluded  all  works  ^f  the  law^  and 


1.57 

''  merits  of  deserving,  whether  tliey  go  before  faitli 
^'  or  come  after.  In  that  this  mercy  and  grace  of 
'i  God  in  this  definition  is  said  to  be  free ;  thereby 
'^  is  to  be  noted  the  proceeding  and  working  of  God, 
^'  not  to  be  bounded  to  any  ordinary  place,  succes- 
*•  sion  of  chair,  state  or  dignity  of  person,  worthi- 
''  ness  of  blood ;  but  all  goeth  by  the  mere  will  of 
'^  his  own  purpose. — It  is  added,  in  his  own  will. 
''  By  this  falleth  down  the  free  will  and  purpose  of 
>^  man,  with  all  his  actions,  counsel,  and  strength 
^*  of  nature  :  according  as  it  is  written,  It  is  not  of 
'^  him  that  willeth,  nor  of  him  that  runneth ;  but  of 
''  God  that  showeth  mercy.  So  we  see  how  Israel 
'^  ran  along,  and  yet  got  nothing.  The  Gentiles  later 
^'  began  to  set  out,  and  yet  got  the  game.  So  they, 
'^  who  came  at  the  first  hour,  did  labour  more ; 
'^  and  yet  they,  who  came  last,  were  rewarded  with 
"  the  first.  The  working  will  of  the  Pharisee 
"  seemed  better ;  but  yet  the  Lord's  will  was  rather 
^*  to  justify  the  Publican.  The  elder  son  had  a  bet- 
^'  ter  will  to  tarry  by  his  Father,  and  so  did  indeed  ; 
"  and  yet  the  fat  calf  was  given  to  the  younger  son 
"  that  ran  away.'' 

"  Whereby  we  are  to  understand,  how  the  matter 
^*  goeth,  not  by  the  will  of  man  ;  but  by  the  will 
'•  of  God,  as  it  pleaseth  him  to  accept ;  according 
•^  as  it  is  written.  Who  were  born,  not  of  the  will 
"'•  of  the  flesh,  nor  by  the  will  of  man,  but  of 
"  God. 

''  God's  mercy  and  free  grace  bringeth  forth 
''  election.  Election  worketb  vocation,  or  God's 
'^  holy  calling.  Which  vocation,  through  hearing, 
"  bringeth  knowledge  and  faith  of  Christ.  Faith 
'^  through  promise  obtaineth  justification.  Justifica- 
^^  tion,  through  hope,  waiteth  for  glorification. 

O 


158 

^^  Election  is  before  time.  Vocation  and  faith 
^^  come  in  time.  Justification  and  Glorification  are 
^'  without  end. 

"  Election,  depending  on  God's  free  grace  and 
*'  will,  excludeth  all  man's  will,  blind  fortune;, 
'^  chance,  and  all  peradventures. 

^'  Vocation,  standing  upon  God's  election,  ex- 
^^  cludeth  all  man's  wisdom,  cunning,  learning,  in- 
*'  tention,  power,  and  presumption. 

"  Faith  in  Christ,  proceeding  by  the  gift  of  the 
''  Holy  Ghost,  and  freely  justifying  man  by  God's 
"  promise,  excludeth  all  other  merits  of  men,  all 
"  condition  of  deserving,  and  all  works  of  the  law, 
"  both  God's  law  and  man's  law,  with  all  other 
^•'  outward  means  whatsoever. 

''  This  order  and  connexion  of  causes  is  dili- 
^'  gently  to  be  observed,  because  of  the  Papists, 
'i  who  have  miserably  confounded  and  inverted 
^^  this  doctrine  ;  teaching,  that  Almighty  God,  so 
''  far  forth  as  he  foreseeth  man's  merits  before  to 
«^'  come,  so  doth  he  dispense  his  election.  As 
^'  though  we  had  our  election,  by  our  holiness  that 
^^  followeth  after  ;  and  not  rather  have  our  holiness 
'i  by  God's  election  going  before ! 

"  If  the  question  be  asked.  Why  was  Abraham 
''  chosen,  and  not  Naehor?  vvhy  was  Jacob  cho- 
^^  sen,  and  not  Esau?  why  was  Moses  elected, 
''  and  Pharaoh  hardened  ?  why  David  accepted, 
^^  and  Saul  rejected? — it  cannot  be  answered 
<^  otherwise  but  thus — Because  it  was  so  the  good 
''  will  of  God. 

"  In  like  manner,  touching  vocation,  and  also 
'^  faith.  If  it  be  asked  why  this  vocation  and  gift 
^'  of  faith  was  given  to  Cornelius  the  Gentile,  and 
''  not  to  TertuUus  the  Jew?  why  the  beggars  by 


159 

'^  tlie  highways  were  called,  and  the  bidden  guests 
''  excluded  ?  we  can  go  to  no  other  cause,  but  to 
"  God's  purpose  and  election  ;  and  say,  with  Christ 
''  our  Saviour,  Even  so.  Father,  for  so  it  seemed 
''  good  in  thy  sight. 

'•  And  so  for  justification  likewise.  If  the  ques- 
*^  tion  be  asked,  why  the  Publican  was  justified, 
^*  and  not  the  Pharisee?  why  Mary  the  sinner,  and 
'*  not  Simon  theinviter?  why  harlots  and  publicans 
^^  go  before  the  scribes  and  pharisees  in  the  king- 
**  dom  ?  why  the  son  of  the  free  woman  was  re- 
"  ceived,  and  the  bond  woman's  son,  being  his 
"  elder,  was  rejected  ?  w  by  Israel,  whicli  so  long 
^'  sought  for  righteousness,  found  it  not ;  and  the 
^^  Gentiles,  which  sought  not  for  it,  found  it?  we 
''  have  no  other  cause  hereof  to  render,  but  to  say, 
"  with  St.  Paul,  Because  they  sought  for  it  by 
^^  w^orks  of  the  law,  and  not  by  faith ;  which  faith 
'^  Cometh  not  by  man's  will,  but  only  by  the  elec- 
"  tion  and  free  gift  of  God. 

^^Wheresoever  election  goeth  before,  there  faith 
^^  in  Christ  must  needs  follow  after.  And  again, 
^'  Whosoever  believeth  in  Christ  Jesus,  through 
'^  the  vocation  of  God,  he  must  needs  be  a  par- 
'^  taker  of  God's  election. 

"  Whereupon  resulteth  now  the  third  note,  or 
f^  consideration  ;  which  is,  to  consider,  whether  a 
"  man,  in  this  life,  may  be  certain  of  his  election  ? 

''  Although  our  election  and  vocation  simply  in- 
''  deed  be  known  to  God  only  in  himself,  a  priori; 
"  yet  notwithstanding,  it  may  be  known  to  every 
^'  particular  faithful  man,  a  posteriori ;  that  is,  by 
*•  means  ;  which  means  is,  faith  in  Christ  Jesus  cru- 
'^  cified.     And  therefore  it  is  truly  said,  De  elec- 

<•  TIONE  JUDICANDUM    EST    A    POSTERIORI  I    that    is 


160 

••  to  say,  We  must  judge  of  election  by  that  which 
^^  conieth  after :  that  is,  by  our  faith  and  belief  in 
'*  Christy  which  certifieth  us  of  this  election  of  God. 
"'  For  albeit  that  election  be  first  certain  in  the 
'^  knowledge  of  God ;  yet  in  our  knowledge,  faith 
^'  only,  that  we  have  in  Christ,  is  the  thing  that 
-'  giveth  to  us  our  certificate  and  comfort  of  this 
•^  election. — Election  first  known  to  God,  and  last 
'^  opened  to  man.'*- 

Now  I  appeal  to  the  judgment  of  any  one  at  all 
acquainted  with  the  Cahinistic  controversy  and  the 
general  principles  of  liuman  action,  whether  it  be 
within  any  supposable  bounds  of  credibility,  that 
the  circulation  and  perusal  of  a  book  containing 
sentiments  like  these  should  be  actively  promoted 
h^  persons  unfavourable  to  what  are  called  Calvi- 
nistic  doctrines.  But  the  most  direct  measures 
were  adopted  by  Queen  Elizabeth  and  by  the 
Bishops  and  Clergy  in  Convocation  to  promote  the 
reading  of  it  among  all  classes  of  people  through- 
out the  nation. 

Strype,  in  his  Annals,  informs  us,  that  '^  this 
^'  History  of  the  Church  was  of  such  value  and 
''  esteem  for  the  use  of  it  to  Christian  readers,  and 
^'  the  service  of  our  religion  reformed,  that  it  was, 
•»'  in  the  days  of  Queen  Elizabeth,  enjoined  to  be  set 
••  up  in  some  convenient  place,  in  all  the  Parish 
''  Churches,  together  with  the  Bible,  and  Bishop 
'•  Jewell's  Defence  of  the  Apology  of  the  Church 
^-  of  England  :  to  be  read,  at  all  suitable  times,  by 
''  the  people,  before  or  after  service.'' 

In  such  high  estimation  was  this  book  held  among 
the   Bishops    and  Clergy,   that   the  Convocation 

♦  Fox's  Acts  and  Monuments,  ivi.  292,  293. 


161 

assembled  in  St.  Paul's  Cathedral  in  the  year 
1571,  under  Archbishop  Parker,  enjoined,  in  their 
canons  : 

That  every  Archbisliop  and  Bishop  should  have 
in  his  house  the  Bible,  of  the  largest  edition,  then 
recently  printed  in  London,  and  the  complete  His- 
tory  entitled  Monuments  of  the  Martyrs,  (meaning 
Fox's  Martyroloi^y,)  and  some  other  religious  books ; 
and  that  those  books  should  be  placed,  either  in  the 
hall,  or  in  the  principal  dioiiig-rooai.  for  the  use  of 
their  servants  and  strangers. 

That  every  Dean  should  take  care  that  the  books 
now  mentioned  should  be  purchased  and  placed  in 
his  cathedral  church,  in  such  a  situation,  that  they 
might  be  conveniently  heard  and  read  by  the  vicars 
and  minor  canons  and  other  ministers  of  the 
Church,  and  by  strangers  and  travellers. 

That  every  Dean,  Prebend  and  Canon  residen- 
tiary should  purchase  those  books  for  his  servants, 
and  place  them  in  some  convenient  situation,  either 
in  his  hall  or  in  his  dining  room. 

That  every  Archdeacon  should  have  in  his  house, 
both  the  other  books,  and  particularly  this  Ma- 
tyrology.* 

*  Quivis  archieplscopus,  et  episcopus,  habeblt  domi  sux  Sacra 
iViblia,  in  amplissimo  volumlne,  uti  naperrime  Londini  exctisa  sunt; 
et  plenam  illam  histoi-iam,  quse  inscribitur  MO^sfu^iENTA  maktthcm  : 
et  alios  quosdam  libros  ad  relig-ionem  apoositos.  Loceutur  auiem  isll 
libri,  vel  in  aula,  vel  in  grandi  ccrnaculo  ;  tit  et  ipsorum  famulis,  et 
advenis,  usui  esse  possint. 

EosDEM  1X1.0S  LIBROS,  qvios  proximc  diximus,  decanus  quisquecura- 
bit  enr-.i,  et  locari  in  ecclesia  sua  cathedrali,  ejusmodi  in  loco,  ut  a 
vicariis,  et  minoribus  canonicis,  et  ministris  ecclesise,  et  ab  advenis, 
et  peregrinis,  commode  audiriet  legi  possint. 

EosDf,:\i  LiBKos  iLLos  decanus,  et  primarius  quisque  residentiarius, 
qnos  appellant  ecclesise  dignitates,  emeni  sue  quisqne  famulitio  ;  eos- 
que,  opportune  aliquo  in  loco,  vel  in  aula,  vel  in  cccnaculo,  locabunt. 

Quivis  archldiaconus  babbit,  domi  suae,  et  alios  libros,  et  nomina- 
tim  eos,  qui  inscribuntur,  monumenta  MARxniuM, 

O  2 


16^ 

I  have  somewhere  heard  or  read  of  a  sopiust  who 
endeavoured  to  persuade  a  company  of  several  per- 
sons, that  there  was  no  such  thing  as  motion.  None 
of  the  party  made  any  reply,  hut  one  of  them  pre- 
senlly  rose   from  Ids   seat,  and  walked  ahout  the 
room  during  the  remainder  of  the   speech  ;  thus 
more  than  answering  the  fallacies  of  the  speaker, 
by  an  actual  exhibition  of  that  wlueh  he  was  repre- 
senting as  destitute  of  reality,  a  mere  illusion  of  the 
imagination.     The   foregoing    quotations   must  be 
considered  in  a  similar  light  by  every  intelligent  and 
impartial  reader.  They  furnish  an  actual  exhibition 
of  that  which  Dr.  T.    denies  to  exist.     Tlie  con- 
formity of  sentiment  between  our  English  Fathers 
and  Reformers,  and  the  Reformer  of  Geneva,  is  so 
general,  unequivocal  and  striking,  that  it  is  difficult 
to  conceive  the  possibility  of  a  doubt  of  it  arising 
in  the  mind  of  any  reader,  who  is  capable  of  under- 
standing the  passag^is  wltich  have  been  quoted,  and 
is  nat  interested  in    misrepresenting  tlie  matter  of 
fact.     Any  mam   wha  denies   or  doubts  it  n)ay  as 
Well  doubt  or  deny  that  Ca^lvinistic  opinions  are  to 
be  found  in   the  writings  of  Calvin  himself.     To 
doubt  or  deny  en^.n  the   reality  of  motion   would 
but  little  heighten. the  climax  of  absurdity. 

The  more  any  one  examines  and  reflects  upon  Ids 
Lordsiiip's  Book,  the  more  marvellous  and  unac- 
countable, it  appears.  Let  us  only  suppose,  that 
some  waggish,  and  not  very  scrupulous,  enemy  of 
the  Church  had  formed  the  design  of  giving  it  a  se- 
cret wound,  and  at  the  same  time  playing  off',  what  in 
the  dialect  of  the  town  would  be  called,  a  hoax 
upon  the  public :  is  it  easy  to  conceive  of  any  method 
more  adapted  to  the  aliainment  of  such  an  object 
tlian  the  com  position  and  publication  of  a  book. 


163 

caricadiring  and  vilifying  the  genuine  doctrines  of 
the  Liturgy,  Articles  and  Homilies,  asserting  some 
of  the  most  opposite  and  heterogeneous  principles  to 
be  really  those  of  the  Ecclesiastical  listahlishment 
and  of  its  venerable  Fathers  and  Reformers,  and 
exhibiting  the  most  tlutiful  sons  and  best  friends  of 
the  Church  in  the  present  day  as  advocates  of  here- 
tical tenets  and  encouragers  of  licentious  conduct? 
Yet  such  is  the  true  character  of  this  volume  of  his 
Lordship,  whom  nevertheless  we  cannot  suspect  of 
being  otherwise  than  ^^  serious  in  a  serious  cause," 
or  of  entertaining  the  most  distant  design  of  hos- 
tility to  the  Church,  to  which  he  lies  under  the 
strongest  obligations  to  cherish  and  manifest  the 
warmest  attachment. 

If  the  doctrine  of  the  Church  and  of  its  first 
founders  and  their  immediate  sficcessors  had  been 
anti-Calvinistic,  how  could  we  account  for  the  fact 
having  been  so  totally  misrepresented  by  writers  of 
all  parties?  Bayle  quotes  the  testimonies  of  two 
Catholics— SeuUingius  said,  "In  England  Calvin's 
^'  Institutions  is  almost  preferred  to  the  Bible  itself. 
^'  The  pretended  English  Bishops  enjoin  all  the 
''■  Clergy  to  get  Ihe  book  almost  by  heart,  never  to 
''  have  it  out  of  their  hands,  to  lay  it  by  them  in  a 
<*  conspicuous  part  of  their  pulpits  ;  in  a  word,  to 
"  prize  and  keep  it  as  carefully,  as  the  old  Romans 
"are  said  to  have  preserved  the  Sibylline  oracles.'^ 
Stapleton  gives  the  following  account :  "  The  In- 
^'  stitutions  of  Calvin  are  so  greatly  esteemed  ia 
"  England,  that  the  book  has  been  most  accurately 
"  translated  into  English,  and  is  even  fix''d  in  the 
"  parish  churches  for  the  people  to  read.  More- 
"'  over  in  each  of  the  two  Universities,  after  the  stu- 
^'  dents  have  finished  their  circuit  in  philosophy,  as 


16^ 

^^  many  of  them  as  are  designed  for  the  ministry  are 
<•  lectured  first  of  all  in  that  hook.'^ 

Even  Heylin,  the  friend  of  Laud,  and  the  avowed 
adversary  of  Calvinism,  £;ives  a  similar  testimony. 
Referring  to  the  reign  of  Elizabeth, — "  Predestina- 
^'  tion,  and  the  points  depending  thereupon  were  re- 
^^  ceived  as  the  established  doctrines  of  the  Church 
^'  of  England.— The  books  of  Calvin  were  the 
^^  rule,  by  which  all  men  were  to  square  their  writ- 
^'  ings  :  his  only  word,  like  the  ipse  dixit  of  Pijtlia- 
''  goras,  was  admitted  for  the  sole  canon  to  which 
''  they  were  to  frame  and  conform  their  judg- 
'^  ments. — It  was  safer  for  any  man  in  those  times 
"  to  have  been  looked  upon  as  an  Heathen  or  Pub - 
•^  lican,  than  an  anti-Calvinist/^^ 

In  the  year  iQ^^  a  Latin  oration  was  addressed 
to  King  James  the  First  at  Woodstock  by  Dr.  John 
Pridcaux,  then  Vice  Chancellor  of  Oxford  and  af- 
terwards Bishop  of  Worcester, — in  which  he  de- 
clared to  His  Majesty,  that  "  within  the  nine  years 
•^  then  last  past  the  University  of  Oxford  had  sent 
"  forth  seventy-three  Doctors  in  Divinity,  and  more 
•^  than  one  hundred  and  eighty  Bachelors  in  Di- 
^'  vinity,  that  in  his  oiBcial  capacity  he  had  been 
*^  concerned  in  conferring  those  degrees,  and  could 
"  confidently  affirm  respecting  those  theologians, 
'^  that'they  were  not  favourers  of  Armenian  ism. ^' 

One  of  Dr.  Tomline's  worthy  predecessors,  the 
Author  of  the  Preface  to  the  Liturgy  which  has 
been  so  greatly  admired,  Dr.  Saunderson,  who 
adorned  the  see  of  Lincoln  in  the  reign  of  Charles 
the  Second,  appears  to  have  held  Calvin's  theology 
in  higli  estimation.     ^'  When  I  began  (says  he)  to 

*  Life  of  Laud. 


165 

••'  set  myself  to  tke  study  of  divinity  as  my  proper. 
^'  business,  Calvia^s  Institutions  were  recommended 
•^  to  me,  as  they  were  generally  to  all  young  sclio- 
"  lars  in  those  times,  as  the  best  and  perfectest  sys- 
"  tern  of  divinity,  and  the  fittest  to  be  laid  as  a 
•^  groundwork  in  the  study  of  this  profession.  And 
•^  indeed  my  expectation  was  not  at  all  deceived  in 
'^  the  reading  of  those  Institutions."  This  Prelate, 
in  a  treatise  entitled  Pax  Ecclesise,  speaks  of  some 
polemical  artifices  practised  by  the  anti-Calvinists  of 
those  days.  Two  of  these  instances  of  what  he  calls 
''  the  manifold  unjust  and  uncharitable  cunning  of 
'*  the  Armenians  to  advance  their  own  party/^  it 
will  not  be  amiss  to  state  in  his  own  words. 
^^  Bragging  out  some  of  their  private  tenets,  as  if 
^^  they  were  the  received  established  doctrine  of  the 
''  Church  of  England  ;  by  forcing  the  words  of 
''  Articles,  or  Common  Prayer  Book,  to  a  sense  which 
'^  appeareth  not  to  have  been  intended  therein.'' — 
''  Seeking  to  derive  envy  on  the  opposite  opinions  ; 
^'  by  delivering  them  in  terms  odious,  and  of  ill 
'^  and  suspicious  sound.'' — If  Dr.  Saunderson  had 
been  endued  with  a  spirit  of  prophecy,  and  intended 
to  describe  a  work  of  one  of  his  anti-Calvinistic 
successors,  what  language  could  he4iave  used  more 
truly  characteristic  of  the  polemical  lucubrations  of 
Dr.  Tomline? 

Where  could  the  doctrines  of  the  English  Re- 
formed Church  be  reasonably  expected  to  appear 
in  their  most  genuine  form,  during  the  lives  of  its 
first  founders  and  their  immediate  successors,  if 
not  in  the  two  Universities?  But  the  doctrines  now 
denominated  Calvinistic  were  most  distinctly  and 
decidedly  maintainod  both  at  Oxford  and  at  Cam- 
bridge.    Of  the  trutli  of  this  assertion  there  exists 


166 

proof  sufficient  to  convince  any  person  who  is  not 
obstinately  deteiiDined  to  resist  the  strongest  evi- 
dence. I  shall  content  myself  with  citing  a  few  of 
the  Theses  maintained  at  Oxford  by  those  who 
took  the  degree  of  Doctors  in  Divinity,  in  the 
reigns  of  Elizabeth  and  James  the  First. 

''  Aet.Theses  and  Questions  are  always  (before 
^'  they  are  either  admitted,  printed,  published,  or 
''  disputed  on)  propounded  to  a  general  Convoca- 
^^  tion  of  the  whole  University,  and  by  them  parti- 
"  cularly  allowed,  voted,  and  then  recorded  in  the 
''  University  Register^  for  a  testimony  to  poste- 
^'  rity,  as  orthodox,  and  consonant  to  the  esta- 
"  blished  doctrine,  faith,  and  articles,  of  the 
'^  Church  of  England.  So  that  the  whole  Univer- 
•^  sity's  judgment  is  comprised  in  them,  as  well  as 
^'  theirs  that  give  them.'^^ 

Electorum  certa  est  salus,  utperire  non  possint. 
The  salvation  of  the  elect  is  certain,  so  that  they 
cannot  perish. 

Doctrina  prcedestinationis  olim  tradita  ah  Su- 
gustinOf  et  nostris  temporibus  a  Calvino,  eadem 
est. 

The  doctrine  of  predestination  anciently  taught 
by  Augustine  is  the  same  that  has  been  taught  in 
our  times  by  Calvin. 

Prcescientia  Dei  (eferno  decreto  omnia  ordinan- 
tis  non  jiugnavit  cum  arbitrii  libertate  primis  pa- 
re ntibiis  concessa. 


Prvnne  Anti-Arm. 


167 

The  foreknowledge  of  God,  who  ordains  all 
things  by  an  eternal  decree,  did  not  clash  with  the 
freedom  of  will  granted  to  our  first  parents. 

Tota  salus  electorum  est  mere  gratuita. 
The  whole  salvation  of  the  elect  is  purely  gra- 
tuitous. 

An,  qui  in  Cliristo  sunt^perire  'possiint  ? — JV^p^g*. 
Whether  those  who  are  in  Christ  can  perish? 
—Denied. 

An  fideles  possint,  certa  fide,  statuere  remissa 
esse  peccata  P-^-Aff. 

Whether  it  is  possible  for  the  faithful,  with  an 
assured  faith,  to  conclude  tliat  their  sins  are  for- 
given ?— Affirmed. 

J\*on  est  liber um  arbitrium. 
The  will  is  not  free. 

Sancti  non  possunt  excidere  gratia. 
Saints  cannot  fall  from  2:race. 


Ayi  homo  possit  se  prmparare  ad  gratiam  red- 
pie  n  da  m  ? — JSi*eg. 

Whether  man  can  prepare  himself  to  receive 
grace  ? — Denied. 

An  homo  possit  scire,  se  habere  gratiam  P — Aff. 
Whether  it  he  possible  for  a  man  to  know  that 
he  has  grace  ? — Affirmed. 


168 

Jin  electio  sit  ex  prcevisis  operibusP — J\*eg, 
Whether  election  be  from  works  foreseen? — 
Denied. 

An,  Deus  autor  peccatiy  juxta  reformatorum 
sententiam,  statuatur  ? — JVe^. 

Whether  the  doctrine  of  the  Reformed  makes 
God  the  author  of  sin  ? — Denied. 

An  gratia  regenerationis  possit  resisti  P — JV*eg, 
Whether  the  grajce  of  regeneration  can  be  resist- 
ed ? — Denied. 

•in  voluntas,  in  prima  conversione,  habeat  se 
tantmn  passive  P' — Aff. 

Whether  the  will,  in  the  beginning  of  conver- 
sion, be  merely  passive  ? — Affirmed. 

An  semel  justificatus  semper  maneat  justijica- 
tusP^Af. 

Whether  a  person  once  justified  remains  always 
justified  ? — Affirmed. 

An  voluntas  humana  resisiere  possit- gratice  I)ei 
efficaci  P — JVe^. 

Whether  the  human  will  can  resist  the  effica- 
cious grace  of  God? — Denied. 

An,  post  Adami  lapsum,  libertas  ad  bonum  sit 
prorsus  amissa  P — Aff, 

Whether,  since  the  fall  of  AdaW;  freedom  to 
good  be  entirely  lost? — Affirmed. 


169 

^in  emnes  bajHlzatl  sintjustiJicatlP — ^Yeg. 
Whether  all  haptised  persons  are  justified  ? — 
Denied. 

An  ipse  actus  jidei  nobis  impiitetiir  pro  jiistitia 
legis  sensu  propria  ? — •A^^^. 

Whether  the  act  of  faith  itself  he  imputed  to  us, 
in  a  proper  sense^  for  the  righteousness  of  the  law  ? 
— Denied. 

An  fides  et  fidei  justitia  sint  propria  electorumF 

Whether  faith  and  the  righteousness  of  faith  be 
peculiar  to  the  elect? — Affirmed. 

Similar  positions  were  also  maintained  in  the 
reign  of  Charles  the  First. 

An  Prcedestinatio  sit  ex  prcevisa  fide  vel  operi- 
husP — JW^. 

Whether  Predestination  he  from  foreseen  faith  or 
works  ? — Denied. 

An  Prcedestinatio  ad  saliitem  sit  mutahilisP — 

Whether  Predestination  to  salvation  be  mutably  ? 
—Denied. 

An  fides,  &emel  habita,  possit  amitti  P — JSTeg. 
Whether  faith,  once  possessed;  can  be  lost  ? — 
Denied. 

An  efficacia  gratice  pendeat  a  libero  infiuxu  ar- 
hitrii  P — JSTeg, 

P 


170 

Whether  the  efficacy  of  grace  he  dependent  on 
the  free  influence  of  the  human  will  ? — Denied. 

•In  arbitrium  humanum  deter minet  gratiam  du 
vinam  f — ^^eg. 

Whether  the  human  will  determine  the  grace  of 
God  ? — Denied. 


171 


CHAPTER  XXIL 


Conclusion. 


I  HAVE  now  closed  the  evidence  intended  to  be 
adduced  of  the  Harmony  of  the  Doctrine  of  the 
Fathers^  Reformers  and  Public  Formularies  of  the 
Church  of  England  with  the  system  maintained  by 
Calvin.  To  adduce  all  that  could  be  collected 
would  require  many  volumes.  It  is  proper  to  re- 
mark, that  the  conformity  of  sentiment,  between 
our  English  Fathers  and  lleformers  and  the  Re- 
former of  Geneva^  really  extended  further  than  has 
here  been  stated.  Several  of  their  writings  contain 
proofs  of  their  coincidence  with  Calvin  in  what  are 
generally  considered  by  anti-Calvinists,  as  the  most 
objectionable  of  his  opinions ;  though,  like  him, 
they  refrained  from  introducing  those  points  into 
Articles  of  Faith^  intended  to  express  the  grand 
doctrines  in  which  all  the  Ministers  of  the  Church 
were  expected  to  agree.  And  the  quotations  here 
adduced  have  been  selected  with  a  direct  view  to 
the  design  of  the  present  work,  which  is  to  show 
the  Harmony  of  the  Fathers  Reformers  and  Public 
Formularies  of  the  Church  of  Eugland  with  Calvin, 
in  those  principles  which  have  been  adopted  by  CaU 


i^ 


iiinists  in  general  and  usually  tlenominated  Calvi^ 
liistic. 

I  cannot  conclude  without  reminding  the  reader 
of  the  narrow  ground  that  I  have  taken,  and  re- 
marking, that  many  of  the  tenets  avowed  by  the 
Eisliop  appear  to  me  as  irreconcilable  with  the  plain 
decisions  of  Scripture,  and  with  just  practical  views 
of  human  nature,  as  with  the  Formularies  of  the 
Church  ;  and  on  the  other  hand,  without  pledging 
myself  to  the  propriety  of  every  expression  in  the 
numerous  quotations  here  addticed  against  his  Lord- 
ship, that  many  of  the  sentiments,  which  he  op- 
poses, are  such  as  in  my  apprehension  cannot  be 
rejected,  without  rejecting  or  misinterpreting  various 
passages  of  the  Sacred  Scriptures.  But  this  ground 
of  discussion,  except  so  far  as  it  may  have  been  in- 
cluded in  the  foregoing  extracts,  I  leave  to  the  oc- 
cupation of  persons  capable  of  doing  it  ample  jus- 
tice. I  will  add,  however,  that  many  of  the  prin- 
ciples impugned  by  his  Lordship  are  those  in  which 
WicKLiiFE  and  Zuingle,  Luther  and  Calvin, 
Melancthon  and  Beza,  Cranmer  and  Ridley, 
Latimer  and  Jew  ell,  with  a  host  of  excellent 
predecessors  and  successors,  notwithstanding  their 
minor  ditferences,  were  all  agreed  : — Principles, 
which  in  every  age  of  the  Church  have  been 
made  instrumental,  by  the  divine  blessing,  in  tlie 
moral  and  spiritual  regeneration  of  men : — Prin- 
ciples, which  have  arrested  some  of  tiie  most  aban- 
doned profligates  in  their  career  of  iniquity, — 
'Nvhich  have  exchanged  the  justest  apprehensions  of 
future  vengeance  for  well  grounded  confidence  in 
the  divine  mercy, — wiiich  liave  animated  the  hu- 
man breast  with  the  purest  and  most  exalted  piety, ^ — 


173 

wliicli  have  inspired  the  heart  with  the  most  disinter- 
ested, ardent,  ami  expansive  philanthropy, — which 
liave  adorned  the  life  witli  every  virtue, — which 
have  alleviated  present  sufferings  with  the  prospect 
of  endless  enjoyments, — which  when  the  eyes  have 
been  closing  on  the  scenes  of  earth  have  opened 
them  on  the  beauties  of  paradise,  and  while  the 
body  has  been  sinking  amidst  the  swoonings  of 
death  have  caused  the  spirit  to  beat  high  with  the 
pulsations  of  immortality  : — Principles,  which  at 
this  hour  are  calling  forth  the  noblest  energies  of 
Christians  of  various  denominations,  forming  unions 
and  prompting  exertions  unexampled  and  unthought 
of  in  past  ages, —-exertions  that  bid  fair  to  realise 
the  apocalyptic  vision  of  <••  an  angel  flying  in  the 
midst  of  Heaven,'^*  to  circulate  the  word  of  life  in 
every  language,  to  instruct  the  ignorant  and  reform 
the  vicious  in  every  land. 

For  the  freedom  with  which  I  have  animadvert- 
ed on  some  of  the  positions  of  the  learned  Prelate, 
I  make  no  apology.  I  trust  I  have  not  forgotten 
that  the  suhject  of  my  animadversions  is  the  work 
of  a  Scholar,  a  Gentleman^  and  a  Protestant  Bi- 
shop— though  I  am  constrained  to  add,  a  work 
which  contains  passages  sufficient  to  justify  a  suspi- 
cion, whether  his  Lordship  may  not  sometimes 
have  experienced  a  momentary  oblivion  of  the  ob- 
ligations resulting  from  those  characters.  What- 
ever be  the  respect  due  to  rank  or  function,  the 
claims  of  truth  are  paramount  to  every  other  con- 
sideration ;t  and  ought  never  to  be  compromised 

*  Rev.  xiv.  6. 

t  Amicus  Plato,  amicus  Socrates, sed  magis  arnica  Veritas. 
P  2 


171 

or  waved^  even  in  appearance^  by  complimentary 
concessions  or  apolo2;ips.     If  the  charges  of  mis- 
take,   misrepresentation,    and   inconsistency,  here 
brou^^ht  against    his  Lordship,   be    incorrect    and 
grouiulless,    no    apology    ought    to    redeem    them 
from  the  censure  which  in   that  case   they  justly 
deserve.      But  if  these  charges  jiave  been   esta- 
blished, or  if  they  can  be  established,  something 
more   than   apology  is  due  from   his  Lordship,  to 
the  Public,  to  liis  Clergy,  to  his  Metropolitan,  and 
aVr-vc  all,  to  the  Supreme  Master  whom  he  pro- 
fesses to  '•  serve  with   his  spirit  in  the  Gospel  of 
^•'  his  Son,"  for  having  written  and  published  such 
a  Book. 

I  shall  now  conclude  with  expressing  my  sincere 
desires,  "  that  it  may  please  Almighty  and  Ever- 
((  lasting  God,  \vho  alone  worketh  great  marvels, 
i*  to  send  down  upon  all  Bishops,  Priests  and 
^'  Deacons  the  healthful  Spirit  of  his  grace, — to 
"  bring  into  the  way  of  truth  all  such  as  have 
^^  erred  and  are  deceived, — to  illuminate  them  with 
^f  the  knowledge  and  understanding  of  his  word, — 
^^  to  replenish  them  with  the  truth  of  his  doctrine, 
^<  and  to  endue  them  with  innocence  of  life,  that 
'(  both  by  their  preaching  and  living  they  may  set 
"  it  forth  and  show  it  accordingly  ;  to  give  them 
<'  all  those  heavenly  graces  that  are  requisite  for 
'^  their  high  trust,  that  his  Avorii  may  prosper  in 
<^  their  hand,  that  they  may  be  made  blessed  in- 
^<  struments  of  advancing  his  truth;  that  heresies 
^«  and  false  doctrines  may  not  disturb  the  peace  of 
"  the  Church;  but  that  all  the  congregations  com- 
<<  mitted  to  tlieir  charge,  bearing  meekly  his  word 
^<  and  receiving  it  with  pure  affection^  may  be  led 


±75 

'^  into  tljc  way  of  truth,  and  hold  the  faith  in  unity 
•<  of  spirit,  in  the  bond  of  peace,  and  in  rightcous- 
"  ness  of  life ;  that  truth  and  justice,  brotherly 
'^  kindness  and  charity,  devotion  and  piety,  con- 
'^  cord  and  unity,  with  all  other  virtues,  may  be 
''  the  stability  of  our  times,  and  make  this  Church 
"  a  praise  in  the  earth.''* 

^  *  Morn.  Prayer — Litany — Prayer  for  Ember  Weeks — Prayer  for  25 
Oct. — Prayer  for  all  conditions — Praver  for  5  Nov. 


APPENDIX 


The  Calvinistic  Doctrine  of  Original  Sin  Stated- 
and  Defended, 


The  Doctrine  of  Original  Sin  is  of  such  cardinal  im- 
portance in  the  system  of  Christianity,  that  it  is  deeply 
to  he  regretted  it  should  not  be  generally  understood.—* 
With  the  hope  of  casting  some  light  on  the  subject,  and 
with  the  design  of  rendering  this  little  volume  still  more 
valuable,  it  has  been  determined  to  subjoin,  in  this  ap- 
pendix, the  sentiments  of  an  American  Divine. 

Calvin  maintains,  that  the  faculties  of  man  before 
and  after  the  apostacy  are  the  same.  In  this  all  enlight- 
ened men  agree.  But  what  is  a  mental  faculty?  How 
many  faculties  shall  we  enumerate  ?  Will  a  knowledge 
of  these  enable  us  more  clearly  to  understand  the  doctrine 
of  Original  Sin  ?  On  these  enquiries  perhaps  it  is  pos- 
sible to  satisfy  the  reader. 

*'  A  MENTAL  TACULTY  is  that  inherent  part  of  the 
constitution  of  the  mind  by  which  it  performs  any  dis- 
tinct operation.  A  mental  operation  is  any  thing 
which  the  mind  doeSf  by  any  one  of  its  faculties,  or  by 
the  co-operation  of  several  of  them.  The  human  mind 
has  ten  constituent  faculties,  which  are,  the  faculties  of 
consciousness,   perception,  conception^  judgment,  con- 


178 

science,  reasoning,  feeling,  memory,  volition  and  effi- 
ciency. By  the  existence  of  these  we  may  account  for 
every  mental  operation. 

Tlie  Faculty  of  Consciousness  is  that  part  of  the  original 
constitution  of  the  mind  by  which,  without  any  reasoning 
on  the  subject,  every  man  has  knowledge  of  his  present 
mental  operations. 

The  Faculty  of  Perceptiou  is  that  part  of  the  original 
constitution  of  the  mind  by  which  it  has  knowledge, 
through  the  instrumentality  of  the  five  senses,  of  exter- 
nal objects."  Of  course  our  perceptions  may  be  divided 
into  five  classes,  or  departments,  which  comprehend  our 
perceptions  through  the  eyes,  the  ears,  the  organs  of 
tasting,  the  olfactory  nerves,  and  the  organs  of  touch. 
It  is  an  established  law  in  the  government  of  human 
minds,  that  there  shall  be  no  perceptions,  while  we  are 
awake,  but  through  our  bodily  organs.  It  is  the  mind 
^vhich  sees,  hears,  smells,  tastes,  and  touches  :  and  it  is 
according  to  the  law  just  stated,  that  the  immortal  spirit 
is  enabled  to  hold  converse  with  matter,  a  substance  un- 
like itself.  By  a  figure  of  speech  which  puts  the  cause 
for  the  effect,  some  operations  consequent  on  perception, 
are  called  perceptions,  «  I  perceive  thou  art  in  the  gall 
of  bitterness,"  said  Paul,  wiicn  hejuctged,  from  the  words 
which  he  had  heard,  tliat  Simon  was  still  an  unrenewed 
man.  «  Hereby  jjcrceive  wc  tiie  love  of  God,  because  he 
laid  down  his  life  for  us,"  that  is,  by  what  we  have  seen 
and  heard  of  the  death  of  Christ,  we  have  some  just  ap- 
])rehension  of  tlie  love  of  God  <«  I  perceive  that  thou  art 
a  prophet,"  said  the  woman  of  Samaria,  when  ahe  judged 
from  her  perceptions,  or  from  hearing  and  seeing  Jesus, 
that  he- was  a  prophet.  <*  1  perceive^*  said  Paul,  •<  that 
in  all  things  ye  arc  too  superstitious;"  when  strictly 


179 

speaking,  from  seeing  the  images  and  devotions  of  tlie 
Athenians,  he  came  to  the  judgment  tliat  tlicy  were  ex- 
ceedingly superstitious.  Indeed,  when  we  are  said  to 
jyerceive  any  thing  hut  such  an  ohject  as  is  presented  to 
one  or  the  other  of  our  five  senses,  it  is  hy  a  metonymy. 

The  Faculty  of  Conception  is  that  part  of  the  original 
constitution  of  tlie  mind  hy  which  we  liave  knowledge  of 
things  which  are  not  perceived  by  the  senses.  This  is 
the  most  important  faculty  of  the  understanding,  and  has 
itself  very  commonly  been  called  by  that  general  term.^ — 
It  is  by  this  part  of  our  constitution  that  we  have  an 
idea,  a  notion,  a  conception,  an  apjjrehension,  or  an  under- 
standing, of  any  subject  not  material.  By  this  we  have 
knowledge  of  time,  space,  quantity,  state,  faculty,  power, 
virtue,  vice,  goodness,  liberty,  and  of  thousands  of  simi- 
lar things.  We  perceive  only  things  present  and  real, 
but  we  conceive  of  things  absent,  and  of  things  as  being 
in  one  place  which  we  believe  to  be  actually  in  another. 
When  we  have  an  apprehension  of  a  distinction,  we  are 
said  to  discern;  but  when  we  conceive  of  images,  espe- 
cially of  things  which  are  not  in  existence,  we  are  said 
to  imagine;  and  the  faculty  itself  receives  the  name  of  the 
imagination,  just  as  the  same  person  from  sustaining 
two  diifercnt  relations,  is  called  a  husband  and  a  fatlicr. 
«  We  may  conceive  what  is  intended  by  the  names  of 
Mary  and  Mediator ;  but  if  we  conceive  of  the  Virgin 
Mary  as  being  a  Mediator  between  her  son  and  sinners, 
it  is,  in  the  opinion  of  every  Protestant,  an  act  of  the 
imagination.  The  most  common  operations  of  the  mind 
in  this  way,  are  lliose  in  which  w^e  conceive  of  two  or 
more  things  as  united  or  blended,  which  we  have  per- 
ceived in  their  separate  state.  Thus,  we  have  perceived 
the  head  of  a  woman;  and  t^e  body  of  a  fish  ;  we  may 


180 

conceive  of  them  as  united  in  such  a  manner  as  to  consti- 
tute one  living  animal ;  and  then,  we  imagine  a  mermaid. 
Any  mental  operation  may  be  an  object  of  conception ; 
but  no  act  of  mind  can  be  the  object  of  perception. 

*<  The  Faculty  of  Memortj,  is  that  part  of  the  original 
constitution  of  the  mind  by  which  it  has  present  know- 
ledge of  its  past  mental  operations.  Tlie  operations  of 
the  memory,  are  either  voluntary  or  involuntary.  An 
involuntary  act  of  the  memory  is  called  remembrance,  and 
a  voluntary  one  reminiscence,  or  recolleciion,  Wiiile  it  is 
the  business  of  consciousness  to  take  cognisance  of  pre- 
sent mental  operations,  it  is  the  office  of  memory  to  re- 
call the  past,  and  thereby  perpetuate  the  influence  of 
consciousness.  We  are  said  by  an  ellipsis  to  remember 
other  objects  than  our  own  mental  acts,  when  they  are 
objects  of  which  we  have  had  some  previous  knowledge; 
because  without  memory  we  could  have  no  subsequent 
knowledge  of  them.  Thus,  one  who  says,  "  I  remember 
my  departed  father's  face,"  conceives  of  such  a  face,  as  he 
once  perceived,  and  remembers  the  perception  ;  as  w'ell  as 
the  judgment  that  the  conceived  f  ice  is  precisely  like 
that  which  he  perceived  his  father  to  have. 

<«  The  Faculty  of  Judgment  is  that  part  of  the  original 
constitution  of  the  mind,  by  which-' it  decides  that  any 
proposition  is  true  or  not  true."  The  operations  of  this 
faculty  are  either  Constitutional,  Reflective,  or  Acquired, 
Constitutional  judgments  are  such  as  result  directly  from 
the  constitution  of  the  mind,  and  are  involuntary.  Every 
proposition  which  is  truly  called  self-evident  or  an  axiom, 
is  the  object  of  such  an  act  of  judgment;  and  men  will 
assent  to  it  from  the  very  make  of  their  minds  and  the 
laws  which  our  Creator  has  established  for  their  govern- 
ment, so  soon  as  they  understand  the  proposition.    Thus 


181 

a  constitutional  judgment,  that  the  things  which  wc  per- 
ceive by  our  senses  actually  exist,  is  inseparahly  con- 
nected with  the  perception  of  tliose  objects.     «  That  I 
exist"  is    a  constitutional  judgment,  which    invariably 
follows  an  act  of  consciousness ;  and  every  one  wlio  is 
conscious  of  any  operation  of  mind,  assents  to  the  state- 
ment, that  he  who  is  conscious  has  a  being.     Other  simi- 
lar judgments  relate  to  the  truth  of  such  propositions  as 
these — Every  effect  has  an  adequate  cause — The  whole 
is  greater  than  a  part — ^and  a  thing  cannot  exist  and 
not  exist  at  the  same  time.     Reflective  judgments  result 
from  the  mind's  looking  in  upon  itself.     Should  I  state 
to  an  intelligent  Christian,  who  is  strong  in  faith,  giving 
glory  to   God,   this  proposition,  "you  love   God,"    he 
might  modestly  say,  "  I  conceive  of  the  object  of  supreme 
affection,   God,  and  of  the  mental  operation  of  loving 
him ;  and  am  conscious  that  I  do  love  him ;   therefore  I 
jitdge  your  proposition  to  be  true."     >yhen  we  judge  from 
reflection,  it  is  customary  to  say  we  knorv  a  statement 
to  be  correct,  or  just.     Acquired  judgments  include  all 
other  operations  of  the  judgment^  and  are  thus  denomi- 
nated because  we  learn  to  form  them.     Many  of  these 
are  dependent  on  some  previous  constitutional  or  intui- 
tive judgment.     The   most   important   of  our  acquired 
judgments,  are  those  whicli  are  called  acts  of  faith.     The 
propositions  which  are  the  objects  of  faith  are  always 
matteris  of  testimony,     God  testifies,  that  he  who  believetli 
shall  be  saved,  and  that  the  wicked  shall  be  turned  into 
hell :  when  I  judge  that  these  statements  are  true,  or 
that  the  facts  shall  be  according  to  the  assertions,  I  am 
said  to  believe  the  truth  contained  in  them. 

The  Faculty  of  Reasoning  is  that  part  of  the  original 
constitution  of  the  mind,  by  which  it  arranges,  combines, 

Q 


18S 

compares,  and  abstracts  its  own  judgments,  in  such  a 
manner  as  to  deduce  from  known  propositions  one  pre- 
viously unknown.  To  infer  judgments  is  the  great  de- 
sign of  this  faculty. 

The  FaculUj  of  ConsciencCf  called  also  the  Moral  Faculty^ 
is  that  part  of  the  original  constitution  of  the  mind  by 
wliich  it  performs,  involuntarily,  mental  opperations 
of  a  religious  character.  It  is  employed  about  moral 
actions,  and  induces  all  mankind  to  speak  of  right  and 
wrong,  of  justice  and  injustice,  of  obligation  and  guilt. 
From  the  operations  of  this  faculty  they  say,  yon  ought, 
or  ymi  onght  not,  you  should,  or  you  should  not ;  they  ask, 
«  are  you  not  afraid  ?"  and  they  accuse  or  justify  one 
another.  Conscience  approves,  or  disapproves  of  moral 
actions.  It  is  a  law  of  our  intellectual  nature,  that  con- 
science shall  operate  in  dependence  on  some  other  opera- 
tions of  the  mind,  and  should  approve  or  disapprove, 
according  to  our  conceptions  of  a  law,  judgment  that  we 
are  subjected  to  it,  our  opinion  of  the  Law-giver,  our 
apprehension  of  duty,  and  our  exercise  of  memory  on 
these  subjects.  Hence,  conscience  would  be  inoperative 
without  knowledge. 

The  Facility  of  Feeling  is  that  part  of  the  original  con- 
stitution of  the  mind  by  which  it  experiences  cither 
pleasure  or  pain.  The  operation  of  every  faculty  of  the 
mind  except  this  has  an  object.  But  here  tlie  action  is 
intransitive,  and  the  verb  expressive  of  it  will  admit 
only  such  substantives  to  follow  it  as  appertain  to  neu- 
ter verbs.  If  we  feel  it  is  always  a  feeling,  of  some 
kind.  The  operations  of  this  faculty  may  be  divided 
into  sensations  and  emotions.  Here  another  law  of  our 
mental  nature  is  to  be  had  in  remembrance;  that  we 
never  feel  but  in  consequence  of  some  previous  operation 


188 

of  the  mind.  All  those  feelings  which  are  dependent  on 
perceptions  by  the  five  senses  are  called  sensations  ;  and 
all  other  feelings  are  called  emotions.  Emotions  again, 
may  be  divided  into  affections  and  passions.  Affections 
arc  all  the  pleasurable  emotions  of  the  mind ;  and  pas- 
sions, all  those  that  are  painful. 

Any  one  of  the  operations  of  these  eight  faculties  may 
be  a  motive,  in  consequence  of  which  the  mind  shall  will 
the  performance  of  some  action. 

The  Faculty  of  Volition,  or  the  will,  is  that  part  of  the 
original  constitution  of  the  mind  by  which  it  chooses, 
determines,  resolves,  purposes,  or  wills  to  perform,  or 
not  to  perform,  any  contemplated  action. 

The  Faculty  of  Efficiency  is  that  part  of  the  original 
constitution  of  the  mind  by  which  it  performs  those  ac- 
tions which  have  been  determined  by  the  will.  By  this 
faculty  the  mind  acts,  not  only  on  the  body,  but  on  its 
own  constituent  members.  This  efficiency  in  us  any 
one  may  be  conscious  of,  who  will  reflect,  that  it  is  one 
thing  to  will  an  action,  and  another  thing  to  obey  the  will 
in  performing  that  action. 

These  ten  faculties  Adam  possessed  before  and  after 
the  fall ;  and  these  are  essential  to  the  constitution  of 
every  one  of  his  reasonable,  accountable  offspring,  in 
every  condition.  A  man  possessing  all  these  may  be  lo- 
cated in  as  many  different  states  as  shall  have  been  fore- 
ordained. In  every  state  we  predicate  of  man  a  certain 
degree  of  liberty,  and  power.  We  have  carefully  avoided 
confusion  of  terms,  and  design  never  to  use  faculty  and 
poxver  as  synonymous,  until  we  have  at  least  one  name 
for  each  discinct  object  of  contemplation. 

Liberty  or  Action  consists  in  such  a  connexion  be- 
tween the  faculties  of  volition  and  efficiency,  that  a  man  may 


perform  what  lie  wills.    So  far  as  a  man  may  effect  what 
he  wills,  so  far  he  is  free  in  his  agency. 

Liberty  of  Volition,  or  freedom  of  will,  consists  in 
such  a  connexion  hetween  the  will  and  a  sufficient  motive, 
that  a  man  may  will  upon  the  presentation  of  the  motive. 
Hence  man  has  no  such  freedom  of  will  that  he  can  choose 
without  motives,  or  independently  of  all  knowledge,  judg- 
ment, conscience,  and  feeling.  Hence  also,  a  man  can- 
not will  from  such  thoughts  and  feelings,  whether  they 
be  holy  or  unholy,  as  he  has  not ;  any  more  than  he  can 
see  what  is  not  to  be  seen. 

Liberty  or  Thought  is  predicated  of  any  faculty  of 
tiie  understanding,  precisely  so  far  as  a  connexion  is  es- 
tablished between  that  faculty  and  our  voluntary  effi- 
ciency. Thus,  if  God  has  fixed  it  as  a  law  of  mind,  that 
when  I  will  to  read  an  author  to  myself,  the  will  shall  so 
act  (through  my  fiiculty  of  agency,)  on  my  perception 
that  I  shall  sec  tlie  words,  and  on  my  conception  that  I 
shall  understand  their  meaning,  then  I  am  free  to  read. 
So  far  as  the  Father  of  spirits  has  subjected  the  memory 
to  any  voluntary  action  upon  it,  so  far  man  is  free  to  re- 
collect. If  your  judgment  will  perform  its  office  in  con- 
sequence of  your  exertion  to  make  it  active,  you  have  li- 
berty in  judging.  But  to  read  a  language  which  he  has 
not  learned,  to  recollect  in  all  cases  in  which  he  wills  it, 
and  to  judge  without  subjection  to  his  conceptions,  no 
man  is  free.  Yet  of  every  faculty  we  affirm,  that  it  al- 
ways acts  without  being  acted  upon  by  a  physical  im- 
pulse, or  an  extri^neous  physical  necessity. 

Mental  Power,  or  ability  to  do  any  action,  implies 
Kot  only  the  existence  of  the  requisite  faculty,  but  every 
thing  else  which  is  essential  to  the  performance  of  that 
action,  in  conjunction  with  that  faculty.  Liberty  may  exist 


185 

where  mental  power  is  not.  This  may  be  illustrated. 
A  man  is  at  liberttj  to  read  ir  he  choose  to  read ;  but  he 
has  110  power  to  read,  before  he  actually  chooses,  unless 
reading  be  an  involuntary  act.  And  since  the  volition  to 
read  is  requisite  to  constitute  power  in  this  case,  every 
thing  essential  to  that  volition  is  also  included  in  the 
power  of  reading.  Indeed,  a  sufficient  motive  appre- 
hended, a  volition  to  perform  some  contemplated  action, 
and  the  faculty  of  efficiency  dependent  on  that  volition, 
always  enter  into  tlie  true  notion  of  poxver  to  perform  a 
voluntary  action.  Again,  the  mind  is  so  constituted  that 
man  has  liberty  to  will  if  he  sees  cause,  or  has  a  motive 
present  to  him ;  but  he  has  no  power  to  will  without  the 
actual  presentation  of  a  competent  motive. 

It  will  be  obvious  to  every  reader  that  the  Liberty  and 
Power  of  which  the  human  mind  is  the  subject  are  always 
finite.  Man  may  xvill  many  things,  which  God  has  not 
given  him  power  to  perform.  He  may  resolve  to  act, 
and  not  find  his  faculty  of  agency  in  motion. 

The  way  is  now  prepared  to  enter  into  an  investigation 
of  the  apostacy  and  its  consequences.  Adam  was  a  mo- 
ral agent,  and  so  is  every  one  who  has  the  faculties  and 
liberty  requisite  for  acting  in  an  intelligent,  voluntary, 
conscientious  manner,  in  relation  to  a  law  qf  conduct ^  io 
which  he  has  been  subjected  by  his  Maker.  He  is  ac- 
countable so  far  as  he  is  the  subject  of  liberty.  All  in- 
animate beings  are  subject  to  the  laws  which  Providence 
has  prescribed  for  them  ;  and  their  operations,  excepting 
in  case  of  some  supernatural  interference,  are  conform- 
able to  those  laws.  All  the  conformity  of  physical  ope- 
rations to  physical  laws  is,  to  the  Divine  Mind,  certain 
and  NECESSARY.  Moral  agents  obey,  or  disobey,  the  law 
imposed  for  the  regulation  of  their  conduct,  according  to 

Q  2 


186 

their  volitions;  and  to  the  Divine  Mind,  all  their  actions 
are  certain  and  yoluivtarT.  The  Lord  «  dcclareth  the 
end  from  the  heginnin,^,  and  from  ancient  times  the  tilings 
tliat  are  not  yet  done,"  so  that  there  can  be  no  uncertain- 
ty, or  imperfect  knowledge  of  futurity,  with  him.  He 
gave  Adam  all  the  faculties,  and  all  tliat  liberty,  which 
were  requisite  for  a  moral  agent.  For  a  time  his  state 
was  such,  that  no  delusi>e  objects  were  present  to  his 
senses,  no  false  report  sounded  in  his  ears,  and  his  mind 
was  graciously  kept  from  conceiving  folly  and  mischief. 
His  understanding  was  occupied  by  the  instructions  of  his 
divirip  teacher;  and  liis  feelings  were  continually  exer- 
cisrd  about  worthy  objects.  Every  thought,  every  sen- 
sation, every  emotion,  every  volition  was  right,  in  the 
Lord's  sight,  and  he  always  obeyed  the  determinations  of 
his  will.  His  activity  was  all  consistent  with  his  own 
good  and  his  Father's  glory.  His  state,  however,  was 
not  immutable ;  nor  did  his  nature  exalt  him  above  the 
possibility  of  being  tempted.  In  one  fatal  moment  he 
transgressed  the  commandment  of  his  Sovereign ;  and  he 
transgressed  as  freely  as  he  had  before  obeyed.  The 
questions  occurs.  How  came  Adam,  in  the  first  instance 
of  disobedience,  to  exert  his  finite  efficiency,  or  agency, 
contrarj  to  the  divine  law?  I  answer;  that  he  7villed 
to  eat  of  the  forbidden  fruit;  and  God  still  affording  him 
liberty,  or  supporting  in  their  due  relation  to  each  other 
his  faculties  of  volition  and  agency,  he  performed  what 
he  willed  to  perform.  Jlction  followed  volition  according 
to  the  established  laws  of  human  mind,  which  Jehovah 
did  not  deem  it  expedient  to  suspend.  In  the  full  view 
of  all  consequences,  and  from  the  united  influence  of  all 
his  perfections,  God  determined  in  this  case  not  to  snap 
thecliain  of  mental  cause  and  effect,  and  thus  destroy  the 


187 

moral  agent.  He  might  indeed  have  separated  Adam's 
faculty  of  agency  from  that  of  willing,  but  had  he  done  it 
he  would  have  suspended  those  laws  by  which  he  had 
resolved  to  govern  tiie  empire  of  mind  ;  and  would  have 
degraded  the  lord  of  this  lower  world  from  the  rank  at 
first  given  him,  while  the  trial  intended  would  not  been 
made. 

If  then  Adam  exerted  his  efficiency  against  the  di- 
vine commandment  from  choice,  the  question  arises, 
"  how  came  he  to  choose  to  perform  an  act  of  disobedi- 
ence ?"  We  reject  the  unphilosophical  and  horrible  doc- 
trine of  some  who  wish  to  be  thought  Calvinists,  that 
God  created  in  him,  or  produced  by  a  physical  efficiency 
exerted  upon  his  will,  an  independent,  insulated,  unholy 
volition.  \ye  have  so  learned  neither  Calvin  nor  his 
Divine  Master.  The  will  of  man,  it  has  been  already 
remarked,  never  acts,  except  in  consequence  of  some 
prior  operation  of  the  mind.  I  may  be  conscious,  or  may 
remember,  or  may  conceive  without  being  able  to  account 
for  these  acts  in  any  otiier  way,  than  by  saying,  that 
God  has  given  me  the  requisite  constitution  of  mind  for 
doing  these  things ;  but  if  /  will,  choose,  or  determine,  it 
is  to  be  accounted  for,  by  saying,  «*  it  seemed  good  to  me 
to  determine;  I  perceived  something,  or  remembered,  or 
conrei\ed,  or  felt  something,  which  proved  a  sufficient 
motive  for  my  choice  ;  or  I  thought  it  would  be  desirable 
for  me  to  will  the  performance  of  some  action."  Adam 
chose  to  eat  of  the  forbidden  fruit  because  of  some  mo- 
tive. Perhaps  he  conceived  that  it  would  render  him 
wise ;  or  had  such  a  perception  of  the  fruit  as  was  follow- 
ed by  a  pleasing  sensation;  or  judged  that  he  should  not 
die,  since  Eve  did  not  appear  to  have  suffered  the  threat- 
ened curse ;  or  imagined  that  he  had  misunderstood  the 
declaration  of  his  Creator  3  or  desired  to  please  his  part- 


188 

ner ;  or  perhaps  all  these  constituted  a  complex  motive  for 
his  choice,  and  therefore  he  chose  to  eat,  and  risque  the 
consequences.  At  any  rate,  we  know,  whatever  the 
temptation  was,  that  it  appeared  to  be  good  to  him,  at 
the  time,  to  will  wliat  he  did  will.  Some  of  his  thoughts 
or  feelings  were  such  as  to  prove  the  occasion  of  a  cri- 
minal operation  of  the  will. 

Since,  however,  all  the  mental  operations  of  our  first 
parents  were,  for  a  time,  perfectly  nglit,  how  came  any 
of  them  to  be  wrong.  In  attempting  to  give  a  satisfac- 
tory reply,  we  state,  that  there  were  evil  angels  in  exist- 
ence, wlio  were  voluntary,  malicious  beings,  possessing 
a  circumscribed  liberty.  One  of  tliese,  called  the  old 
Serpent,  desired  to  deceive  and  destroy  man.  He  was 
permitted  to  make  an  effort,  and  for  this  purpose  to  as- 
sume a  suitable  form.  Satan's  will  to  lie  was  not  disse- 
vered in  this  case  from  his  faculty  of  doing  what  he 
willed.  Having  power  and  liberty,  he  stated  a  false 
proposition  to  our  fust  mother,  saying,  «ye  shall  not 
surely  die ;  for  God  doth  know  that  in  the  day  ye  eat 
thereof,  then  your  eyes  shall  be  opened ;  and  ye  shall  be 
as  gods,  knowing  good  and  evil."  Our  mother  had 
never  heard  a  lie  before,  and  possibly  did  not  know  that 
there  was  any  such  being  as  a  liar,  or  the  Devil,  in  ex- 
istence. She  gave  credit  to  the  voice  of  the  Tempter, 
when  she  should  have  accounted  his  speech  to  be  false, 
because  it  was  contrary  to  the  declaration  of  her  Creator, 
whom  she  had  no  reason  to  distrust.  She  sinned  in  that 
very  moment  in  whieh  she  first  began  to  doubt  the  vera- 
city of  God,  and  to  desire  fruit  which  he  had  interdicted. 
To  this  sin  of  thought,  desire,  and  choice,  she  added  that 
of  touching  and  tasting  the  forbidden  fruit.  In  that  very 
moment,  God  made  her  acquainted  with  good  lost  and 


189 

coil  acquii'cd  ,•  for  it  was  an  immediate  punishment  to  be 
left  under  a  delusion  which  induced  her  to  present  the 
fruit  to  her  husband.  Hitherto  he  had  never  known 
the  wiles  of  the  deceiver,  and  was  as  unconscious  of  the 
actual  temptations  of  the  Devil  upon  his  mind,  as  we  are. 
But  !ie  listened  to  the  proposals  of  Eve,  through  whom 
Satan  now  spoke,  with  some  desire  to  partake  with  her  in 
the  illicit  acquisition  of  dreadful  knowledge  ;  and  sin  be- 
ing once  conceived  in  his  heart  began  to  multiply  sinful 
thoughts,  like  a  race  of  vipers.  The  lie  being  told  in  his 
hearing  «<  ye  shall  not  surely  die,"  he  conceived  the 
meaning  of  ti»c  proposition,  and  finally  believed  it  to  be 
true.  Jehovah  did  not  think  it  proper  to  cut  off  the 
connexion  between  his  external  organs  of  hearing  and 
the  mental  faculty  of  perception  :  neither  did  he  now 
exert  any  gracious  influence  over  him,  to  bring  to  his 
remembrance  his  former  convictions  of  his  Maker's 
truth.  It  was  the  will  of  God  to  place  Adam  in  this 
very  state  of  probation.  So  long  as  he  continued  innocent 
and  good,  he  was  a  free  moral  agent  under  the  imme- 
diate influence  of  the  Holy  Spirit,  who  regulated,  in  a 
way  suited  to  his  faculties,  all  the  operations  of  his 
mind.  His  goodness  before  the  apostacy  was  the  result 
of  his  own  immediate  efiiciency,  but  of  the  Spirit's  ^dti- 
mate,  moral  government;  for  there  is  no  being,  except 
God,  who  is  independently  holy.  While  thiis  under  the 
propitious  government  of  God,  he  was  not  put  to  the 
proof.  His  holiness  was  a  proof  of  God's  sufficiency  to 
make  a  creature  holy  and  happy ;  but  no  evidence  that 
even  an  innocent  creature  is  able  to  preserve  himself  in 
a  state  of  purity  and  felicity.  God  determined,  for  wise 
reasons,  to  prove  his  creature,  man;  and  he  put  him  there- 
fore into  a  state  of  trial,  which  is  called  a  state  of  pro- 


190 

hatiouf  because  in  it  he  was  to  be  proved,  and  receive 
either  approbation  or  disapprobation.  The  state  of  proba- 
tion  was  constituted  by  God's  ceasing  to  exert  a  positive 
influence  on  man's  mind,  so  as  to  prevent  all  erroneous 
perceptions,  notions,  judgments  and  feelings  which  might 
be  the  motive  to  a  wrong  volition,  and  lead  to  a  sinful 
action  ;  while  at  the  same  time  the  Devil  in  Eve's  case, 
and  Eve  in  Adam's  case,  were  permitted  to  present  a 
a  false  statement  to  the  mind.  In  this  state,  which  was 
calculated  to  ivy  our  first  father,  was  proof  made  of  the 
creature  man ;  and  he  exhibited  how  imperfect  an  inno- 
cent creature  is,  and  how  dependent  upon  the  gracious 
government  of  God;  for  <<  our  first  parents,  BEING 
LEFT  to  the  freedom  of  their  own  will,  through  the  temp- 
tation of  Satan,  transgressed  the  commandment  of  God, 
in  eating  the  forbidden  fruit,  and  thereby  fell  from  the 
estate  of  innocency  wherein  they  were  created."  Hav- 
ing made  man  capable  of  action,  and  having  given  him  a 
finite  liberty,  the  Deity  was  under  no  obligation,  even 
to  his  own  Attributes,  to  exert  a  positive  influence 
over  him,  to  make  him  always  remember  his  duty  and 
act  aright.  It  was  not  inconsistent  with  the  perfections 
of  his  nature  to  leave  a  creature,  possessing  a  finite  and 
dependent  efficiency,  in  such  circumstances  as  would 
manifest  that  even  a  hnly  creature  must  depend  on  some 
higher  being  than  himself  for  his  continuance  in  holiness; 
and  that  all  goodness  in  others  is  derived  from  the  God- 
head. He  did  leave  man  to  himself,  and  to  the  influence 
of  Satan's  suggestions  ;  and  he  fell.  While  all  the  facul- 
ties of  the  mind  of  Adam  were  kept  under  the  immediate 
influence  of  the  Divine  Mind,  every  mental  operation  was 
such  as  pleased  God  ;  because  it  was  intelligent,  conscien- 
tious, and  voluntary  conformity  to  his  law.     But  when 


191 

God,  to  prove  man,  brought  the  same  faculties  into  a 
state  of  probation,  such  mental  operations  were  perform- 
ed as  incurred  his  righteous  displeasure.  When  the 
positive  influence  of  the  Deity  was  not  afforded,  then,  as 
in  the  absence  of  the  Sun,  thick  darkness  per\adcd  the 
moral  world.  If  this  representation  bo  true,  then  "  God 
is  light,  and  in  him  is  no  darkness  at  all :"  and  then, 
God  is  no  more  the  author  of  sin,  tlian  the  Sun  is  the 
efficient  cause  of  the  blackness  of  midnight. 

In  the  moment  of  rebellion  the  state  of  probation  was 
changed  for  one  of  sin  and  misery.  In  this  state  our  first 
parents  continued  unt 51  by  the  mercy  of  God  they  were 
brought  into  a  state  of  salvation  by  a  Redeemer^  and 
thence  translated  into  the  state  of  glory.  In  the  state 
which  was  immediately  consequent  upon  the  fall,  are  all 
the  children  of  Adam  born  :  and  in  the  same,  like  him, 
do  they  continue,  until  the  word  and  Spirit  bring  them 
life,  from  the  dead. 

Siiv,  in  the  language  of  the  holy  Scriptures,  compre- 
hends every  tiling  in  a  moral  agent,  which  is  displeas- 
ing to  God,  defective  in  the  estimation  of  the  law,  and 
opposed  to  the  divine  nature. 

Some  are  pleased  to  define  sin,  in  such  a  manner  as  to 
exclude  every  thing  but  actual  transgressions.  Others 
make  it  consist  wholly  in  a  wrong  act  of  the  will.  AVe 
have  no  objection  to  their  definition  but  this,  that  it  is 
not  consonant  to  the  language  of  the  Bible.  If  they 
clioose  to  affirm  that  nothing  shall  be  called  sin,  but  an 
actual  volition  which  is  contrary  to  the  law  of  God,  we 
affirm,  that  many  things  are  offensive  to  God  and  de- 
structive to  the  souls  of  men,  which  they  do  not  allow  to 
be  sin.  <<  The  thoughts  of  the  wicked  are  an  abomina- 
tion to  the  Lord."  Pro  v.  xv.  26.    We  affirm  that  sin  "  is 


19;^ 

any  transgression  of  the  law,"  and  it  is  also  (<  any  want  of 
conformity  unto'*  tlie  revealed  will  of  Heaven.     A  moral 
defect,  a  neglectof  duty,  on  innate  depravity,  an  injurious 
thought,  we  denominate  sin.     Any  thing  in  the  nature  of 
a  moral  agent  which  separates  him  from  the  holy  God, 
any  action  which  is  forbidden,  any  moral  impurity,  or 
deficiency,    is  represented  by   the  same  general    word. 
Sin  is  taken  in  this    extensive  sense  in  the  declaration 
that  "  by  one  man  sin  entered  into  the  world ;"  for  tlie 
apostle  did  not  intend  to  convey  merely  the  truth,  that 
positive  crimes  have  entered  into  the  world  by  one  man ; 
but  that  through  Adam  every  moral  evil   had  entered; 
and  especially  that  depravity  of  man  which  is  the  cause 
of  actual  transgression.     At  any  rate,  we  have  as  good  a 
right  to  define  the  meaning  of  the  words  which  we  use  as 
other  teachers,  and  we  wish  to  be  understood  to  assert 
that  by  one  man  entered  into  the  world  all  the  moral  evil, 
and  its  consequences,  wl)ich  subsist  in  the  family  of  Adam. 
David  says,  «  in  sin   did  my  motlier  conceive  me ;"  in 
wliich  place  the  word  sin  is  applied  to  a  fallen  statCf  and 
not  to  a  moral  action.     Ps,  li.  5.     Solomon  says,  «  the 
thought  of  foolishness  is  sin."  Prov.  xxiv.  9.  Not  to  per- 
form a  vow,  which  is  lawful  in  itself,  and  not  to  believe 
in  Jesus  Christ,  is  sin.  Deut,  xxiiL  21.  and  John  xvi.  9. 
Indeed  the  neglect  of  any  duty  is  as  much  sin,  as  the 
violation  of  any  positive  precept;  and  all  wickedness,  im- 
purity of  thought,  irregularity  of  desire,  is  as  much  sin 
as  a  rebellious  operation  of  the  will. 

That  estate  of  mind  too,  in  which  man  acts  and  is 
treated  like  a  sinner,  is  called  a  state  of  sin.  Such  a  state 
as  this  was  produced  by  Adam's  conduct  in  departing 
from  God.  After  he  had  sinned,  such  was  his  situation 
in  relation  to  God;  that  it  was  natural  for  him  to  perceive 


19^ 

indications  of  God's  anger  ;  to  conceive  of  his  Maker  as 
his  enemy  ;  to  judge  that  his  own  case  was  hopeless;  to 
infer  from  several  considerations  that  all  attempts  at  fu- 
ture obedience  would  be  useless;  to  remember  his  trans- 
gression with  selfish  regret;  to  reason  against  the  divine 
goodness  ;  t<>  hate  the  Divine  Providence  wiiich  brought 
him  into  a  state  of  trial :  to  feel  some  resentment  against 
his  partner ;  and  to  justify  liimself,  while  he  chose  to  es- 
cape from  the  presence  of  the  Lord.  Had  he  been  left  in 
this  state,  without  any  exhibition  of  the  gospel ;  he  would 
as  naturally  have  hated,  dreaded,  feared  and  condemned 
the  Lord,  as  do  the  devils,  to  whom  hope  never  came. 
The  change  of  character  wliicli  had  taken  place  was  in 
Adam;  and  unless  Jehovah  had  chausjed  too,  so  as  to  fa- 
vour iniquity  and  have  fellowship  with  transgressors,  it 
was  impossible  Adam  should  not  have  felt  opposition  to 
his  Maker  so  long  as  he  conceived  himself  to  be  an  ob- 
ject of  disapprobation  and  punishment..  It  would  have 
been  natural  for  all  beings  possessing  his  faculties,  and 
existing  in  the  state  in  which  he  did,  after  they  should 
have  transgressed,  to  have  thought,  felt,  willed  and  acted 
as  he  did,  and  thus  to  have  experienced  a  change  of  their 
mental  nature ;  so  as  to  become  «  by  nature,  children  of 
wrath." 

From  the  apostacy  of  our  first  parents  resulted  imme- 
diately the  most  unhappy  effects  in  relation  to  themselves. 
The  Lord  is  of  purer  eyes  than  to  behold  iniquity.  He 
will  not  be  contemned,  nor  mocked,  with  impunity. 
When  some  of  the  angels  sinned,  he  thrust  them  from  his 
presence  and  confined  them  in  chains,  under  darkness, 
against  t)ie  judgment  of  the  great  day.  God  is  a  holy 
God,  and  this  is  his  honour  among  all  celestial  beings, 

R 


Shall  lie  then  in  favour  of  man,  sufter  his  character  to  be 
abused;^  and  his  government  subverted  ? 


He  scrupled  not  to  eat, 


*'  Against  his  better  knowledge  ;  not  deceived, 

"  But  fondly  overcome  with  female  charm. 

*'  Earth  trembled  from  her  entrails,  as  again 

*'  In  pangs  :  and  Nature  gave  a  second  groan  ; 

*•  Sky  lour'd,  and  muttering  thunder  some  sad  drops 

"  Wept  at  compleating  of  the  mortal  sin 

«  Original.'* 

No  sooner  had  the  first  pair  become  sinners,  than  God 
began  to  inflict  the  punisliment  which  they  merited. 
He  withdrew  his  kind  and  gracious  presence,  so  that  he 
was  no  longer  in  their  hearts  the  God  of  love.  No 
longer  would  he  hold  friendly  communion  with  them, 
and  afford  \\um  heavenly  knowledge.  From  the  moment 
of  the  fall  he  began  to  treat  them  as  a  Father,  angry 
with  his  children.  He  caused  their  consciences  to 
accuse  them,  and  filled  their  minds  with  the  painful 
emotions  of  fear  and  shame.  Immediately  upon  eating 
the  forbidden  fruit,  by  which  they  contemned  the  first 
external  ordinance  of  religion,  our  guilty  progeni- 
tors died  a  spiritual  deatli.  They  were  separated  from 
God  ;  the  divine  life  in  them  ceased,  and  they  were  de- 
prived of  the  true  knowledge,  and  love  of  God.  They 
died  also  in  a  legal  sense,  for  they  were  no  longer  alive 
to  the  blessings  of  perfect  obedience.  Tliey  came  under 
sentence  of  condemnation,  and  their  well  founded  liopes 
of  eternal  life  by  the  law  were  all  extinguished.  Indeed, 
all  possibility  of  life  by  the  law  was  now  at  an  end  for 
ever ;  and  any  other  way  of  life  was  unknown,  till  God 
revealed  it.    As  a  further  testimony  of  his  displeasure. 


195 

God  caused  their  bodies  to  become  the  abode  of  diseases 
and  pain  :  so  tiiat  they  began  to  die,  in  tlie  most  literal 
sense.  They  were  made  mortal  from  the  moment  of 
transgression  ;  and  the  ground,  the  irrational  creatures, 
and  even  the  material  heavens,  were  cursed  on  account 
of  rebel  man.  Now  the  earth  began  to  produce  thorns, 
briers,  and  vegetable  poisons :  tlie  animals,  harmless 
before,  began  to  prey  upon  one  another,  and  thunders, 
storms,  and  tempests  occupied  the  atmosphere.  All  the 
disorders  of  the  animal  and  material  world  are  designed 
to  afflict  man,  in  testimony  of  Jehovah's  displeasure 
against  all  sin.  But  alas  !  the  effects  of  the  apostacy 
were  not  confined  to  our  ancestors  and  the  inferior  works 
of  God.  One  sin  ruined  the  world.  We  feel  its  effects; 
we  groan  under  its  curse  :  for 

The  apostacy  of  Adam  has  introduced  sin  into  all  the 
generations  and  individuals  of  his  posterity.  By  one 
man  sin  entered  into  the  world  of  mankind  ;  and  death  by 
sin ;  and  so  death  passed  upon  all  men,  for  that  all  have 
sinned.  All  men  might  have  become  sinners,  as  our  first 
parents  did,  by  a  personal  fall,  and  would  have  done  so, 
had  they  all  been  created  in  a  state  of  innocence,  and  had 
they  entered  on  a  state  of  probation,  under  the  same  lia- 
bility to  temptation.  But  they  become  sinners  in  a  dif- 
ferent way,  and  without  ever  having  personally  known  a 
state  of  innocence  and  probation.  From  the  moment  of 
the  general  apostacy,  God  concluded^  the  whole  human 
family  in  unbelief:  or  he  shut  up  all,  as  rebels  who  need 
to  be  pardoned  ;  and  who,  if  saved  at  all,  must  be  saved 
by  grace.     That  all  men  are  made  sinners  through  Adam, 

•  Rom.  xi.  32. 


196 

need  not  be  proved,  since  the  Holy  Spirit  testifies  in  the 
plainest,  and  most  positive  lanii^uage,  that  «  by  one  man's 
disobedience  many  were  made  sinners,"  that  «  by  the 
offence  of  one,  judgment  came  upon  all  men  to  condemna- 
tion," and  in  another  place,*  that  «  in  Adam  all  die  5" 
but  it  is  requisite  that  the  fact  should  be  explained, 
and  the  doctrine  defended  against  the  objections  of  un- 
believers. 

In  explanation  we  allege, 
1.  That  the  Creator  has  established  such  an  order 
among  all  his  productive  creatures,  that  the  offspring 
resembled  the  parent.  This  we  find  to  be  a  law  in  the 
vegetable  and  animal  kingdoms.  Poisonous  seeds  pro- 
duce poisonous  trees  and  fruits,  instead  of  esculent 
roots.  Men  do  not  gather  grapes  of  thorns,  nor  figs 
of  thistles.  Each  kind  of  grain  bears  the  same,  so 
that  you  do  not  expect  tares  from  wheat,  nor  wheat  from 
tares.  In  like  manner  the  fishes,  birds,  and  quadrupeds, 
all  that  live  in  the  earth,  air,  or  sea,  procreate  an  off- 
spring like  their  parents ;  and  of  Adam  after  his  fall, 
we  read,  that  he  <«  begat  a  son  in  his  own  likeness."  It 
was  according  to  the  established  course  of  God's  govern- 
ment, and  the  nature  of  things,  tliat  Adam's  children 
should  be  neither  saints,  nor  angels-,  nor  devils,  but  men 
in  a  degraded  condition,  men  who  enter  at  birth  into  a  state 
of  sin  and  misery.  If  any  one  complains  of  this  as  un- 
just, he  might  with  as  much  propriety  blame  his  Maker, 
for  not  causing  the  lioness  to  bring  forth  a  lamb.  It  is 
notorious  that  God  has  established  a  connexion  between 
all  kinds  of  parents  and  their  posterity  ^  and  if  any  one 

*  I  Cor.  XV.  22. 


197 

is  wiser  or  more  just  than  the  great  God,  let  him  call 
his  Maker  into  judgment;  and  ascertain  whose  counsel 
shall  stand. 

«  Who  can  bring  a  clean  thing  out  of  an  unclean  ? 
not  one.^  AVhat  is  man  that  he  should  he  clean  ?  and 
he  which  is  born  of  a  woman,  that  he  should  he  righ- 
teous.f  Tiiat  which  is  born  of  the  flesh  is  flesh.":}:  That 
which  proceeds  from  degraded,  depraved  human  nature, 
possesses  no  higher  character  than  tliat  of  its  original. 
From  the  analogy  wliich  subsists  between  God's  works, 
it  might  have  been  expected,  that  if  the  first  man  fell 
into  a  state  of  sin  and  misery,  all  his  children  would 
have  been  born  in  that  same  fallen  condition.  Had 
Adam  been  produced  in  heaven,  and  afterwards  sent  to 
this  world  to  reside,  on  account  of  sin,  it  would  have  been 
expected  that  all  his  ciiildrcn  should  Ijave  been  born  in 
this  world,  and  not  in  the  celestial  regions.  Hence,  after 
he  becameearthly  and  sensual,  his  offspring  became  earthly 
and  sensual  too.  I'he  fall  of  the  whole  human  race, 
therefore,  with  their  progenitor,  was  according  to  the 
established  course  of  nature.     We  allege 

2.  That  many  of  God's  creatures  suffer  tlirough  the 
misconduct  of  others.  We  know  this  to  be  a  fact,  which 
frequently  occurs  under  the  providential  government  of 
God.  It  is  not  unrighteous  in  him  to  suffer  such  re- 
sults to  take  place;  for  there  is  no  unrighteousness  with 
God.  Who  does  not  know,  that  when  the  merciless  man 
abuses  his  beast,  the  irrational  creature  of  God  experi- 
ences pain  through  the  rational  ?  This  poor  beast  of 
burden  is  under  the  care  of  God,  who  is  not  insensible  to 


•  Job  xiv.  4.  t  Job  XV.  14.  John  iii.  6. 

R  2 


198 

the  happiness  even  of  the  ravens  and  young  lions ;  and 
yet  he  suffers,  for  the  present,  the  injurious  master  to 
abuse  one  of  Jehovah's  sensitive  charge. 

Under  the  same  all-wise  providence,  if  a  wicked  man 
should  smite  the  good,  or  slander  them,  they  might  feel 
pain,  which  no  man  can  prove  that  justice  or  goodness 
requires  the  Lord  to  prevent.  Should  an  agent  squander 
his  employer's  estate,  or  sliould  servants,  or  repn^senta- 
tives  prove  unfaithful,  the  injured  would  suffer  through 
the  injurious.  Should  one,  without  any  negligence  or 
fault  on  his  part,  become  connected  with  a  partner  who 
should  prove  worse  than  Job's  wife,  he  would  suffer;  and 
should  parents  neglect  their  duty,  their  children  might 
feel  the  miserable  effects  of  their  misconduct  through  life. 
Every  body  knows  that  under  the  government  of  the  Su- 
preme Being,  the  natural  defects,  and  diseases  of  parents 
may  be  entailed  on  their  posterity.  But  who  for  all  this 
dare  accuse  his  G  d  of  mal-administration  ?  It  it  is  not 
unjust  in  God  to  have  cursed  the  ground,  and  to  have 
aflSicted  the  brute  creation  for  man's  sake ;  if  it  is  not 
unholy  in  Providence  to  suffer  a  man  to  injure  his  horse, 
or  a  parent  his  child,  or  a  man  his  neighbour,  who  can 
prove  that  it  is  unjust  in  God  to  im4)licate  the  whole  hu- 
man race  in  Adam's  transgression  ?  We  may  dispute, 
but  we  had  hitter  be  \\ise.  What  wciuld  our  remon- 
stranc  rs  rffcc  t  ?  The  fact  that  all  men  suffrr,  and  all 
men  die,  is  snffirient  to  prove  that  God  imj)uted  the  sin 
of  Adam  to  his  v\hoIe  rare.  He  determined  that  on  ac- 
count of  the  sin  of  the  progenitor  of  the  human  rare,  he 
would  treat  them  all  like  sintiers,  that  he  would  hold  them 
all  liable  to  punishment,  as  a  suitable  indication  of  his 
hatred  of  every  sin.    The  Lord  imputes  Adam's  «in  to 


199 

all  men,  just  as  he  imputes  Clirist's  rigliteousncss  to  all 
believers.  He  neither  believes  nor  affirms,  that  a  renewed 
person  actually  has  rendered  that  obedience  to  the  Law 
which  Christ  rendered  ;  but  he  determines  to  treat  the 
renewed  person  as  if  Christ's  actions  and  sufferings  had 
been  his  own;  endured  and  performed  by  himself.  In 
like  manner,  the  Lord  neither  believes  nor  affirms,  that 
all  of  Adam's  children  performed  the  action  which  Adam 
did,  except  by  him  as  their  representative ;  but  he  deter- 
mined to  treat  them  all  as  if  they  had  actually  apostatis- 
ed. He  does  treat  them  in  this  manner ;  for  they  were 
in  him  as  all  the  brandies  of  a  tree  were  in  the  root;  and 
as  all  the  grain  whi(  h  is  ever  to  spring  from  a  kernel  of 
corn,  may  be  said  to  be  in  tliat  kernel.  We  proceed  to 
allege,  as  an  answer  to  all  objections. 

3.  That  since  Adam  apostatised,  the  imputation  of  his 
sin  is  favourable  to  mankind.  The  fall  of  man  is  a  mat- 
ter of  deep  lamentation  ;  for  had  Adam  obeyed  during  all 
his  state  of  probation,  as  the  public  head  of  the  whole 
family,  all  would  have  been  confirmed  in  knowledge, 
righteousness  and  true  hcdiness  ;  and  thus  would  have 
been  saved  through  the  righteousness  of  the  first  Adam. 
Since,  however,  Adam  did  not  prove  the  occasion  of  our 
being  entitled  by  covenant  right  to  eternal  life,  the  im- 
putation of  his  sin  is  so  far  from  being  prejudicial,  that 
it  is  advantageous  to  us.  That  all  may  understand  this 
proposition,  let  us  suppose  it  were  yet  to  be  decided, 
whether  the  individuals  of  our  race  were  to  fall  or  not. 
It  would  then  remain  to  be  decided,  concerning  each  one, 
whether  a  Saviour  should  be  provided  for  him  or  not. 
This  being  uncertain,  every  man  would  need,  after  trans- 
gression, the  provision  of  a  Saviour  in  particular  for 
himself,  and  a  revelation  to  acquaint  him  with  that  pro- 


vision.  Suppose  that  children,  who  were  to  stand  or  fall  for 
themselves,  had  been  exposed  to  sui  li  temptations  as  our 
first  parents  experienced,  and,  in  addition,  to  the  perni- 
cious example  of  fallen  Adam  and  Eve  ;  is  it  not  certain, 
that  every  cliild  of  Adam's  race  would  have  been  more 
likely  to  apostatise  than  his  proj^enitors  were  ? 

Had  we  come  into  the  world  without  the  imputation  of 
Adam's  transgression,  we  should  have  been  under  tlie 
covenant  of  works,  and  then  every  man,  with  more  dis- 
advantages than  the  perfect  first  man,  would  have  ob- 
tained eternal  life  only  by  sinless  obedience.  Had  he 
sinned  he  would  have  been  for  ever  excluded  from  the 
hope  of  everlasting  bliss,  because  the  new  covenant  which 
offers  salvation  by  grare,  could  not  have  existed,  could 
not  liave  been  proposed  upon  any  other  supposition  than 
this,  that  the  whole  world  was  guilty  before  God,  and 
therefore  in  need  of  grace.  It  is  only  the  imputation  of 
Adam's  sin  to  the  whole  world  which  prepares  tiie  way 
for  this  introduction  of  the  gospel  of  the  new  covenant  to 
tlie  whole  world.  If  men  existed  here,  in  the  same  state 
in  which  Adam  did  before  the  fall,  tlie  Lord  would  say  to 
them,  ♦*  be  perfectly  obedient  and  live."  It  would  be 
improper  that  they  should  hear  one, word  of  a  Saviour 
until  they  had  fallen,  for  should  they  hear  of  a  Saviour 
conditionally  provided,  their  state  of  probation  could  not 
be  a  complete  one,  since  they  would  know  in  innocence 
that  sin  was  not  without  remedy;  and  then  would  they 
nr)t  have  so  many  motives  to  perseverance  in  holiness  as 
Adam,  w ho  knew  not  before  the  fall,  tliat  there  was  any 
possibility  of  pardoning  transgression.  Since,  then,  no 
man,  after  Adam's  offence,  could  have  been  certain  of 
heaven  by  his  own  perseverance  for  ever  in  the  perff)rm- 
ance  of  duty,  1  repeat  it,  that  the  imputation  of  Adam's 


301 

sin  to  all  men  is  favourable  to  them,  bcraiise  it  introduced 
them  at  once  to  «  a  better  covenant."  The  old  covenant^ 
the  way  of  salvation  by  law,  made  nothiiiji;  perfect;  no, 
not  the  first  pair :  but  the  bringing  in  of  a  better  covenant, 
which  secures  to  sinners  salvation  throui^h  Jesus  Christ, 
did  secure  perfection  to  all  who  are  included  in  it.  The 
law  could  not  save  one,  who  had  the  fairest  opportunity, 
and  the  most  reasonable  probation  ;  but  the  gospel  w  ill 
save  a  great  company,  which  no  man  can  number. — 
Thanks  be  unto  God,  then,  that  he  resolved  to  treat  us 
as  men  who  might  be  saved  by  believing  on  the  all-sufli- 
cient  Jesus,  and  not  as  beings  ignorant  of  any  way  of 
eternal  life  but  that  of  sinless  perfection.  Instead  of  re- 
quiring us  to  enter  into  a  state  of  probation  as  Adam, 
the  Lord  graciously  declares,  that  he  will  consider  the 
probation  of  our  father  as  the  trial  of  all  men  ;  and  will 
now  freely  bestow  on  them  righteousness  through  a  Re- 
deemer. He  no  longer  says,  work  roR  eternal  life,  but 
receive  it,  in  my  Son,  who  has  merited  it  for  you. 

The  Lord's  judgment  is  according  to  truth ;  and  he 
judges  that  one  trangression  is  such  an  accursed  evil,  that 
it  ought  to  blast  all  the  fair  prospects  of  a  race  of  men, 
if  their  natural  head  and  representative  is  guilty  of  it. 
So  great  and  glorious  is  our  God,  and  so  horrible  all 
disobedience  to  him,  that  he  displays  his  indignation 
against  one  transgression  in  relation  to  an  external  ordi- 
nance of  worship,  by  inflicting  pain  not  only  on  man  in 
general,  but  upon  all  the  sensitive  beings  which  belong 
to  man's  dominion.  Because  God  gave  the  br«ites  for  a 
possession  to  Adam,  he  was  pleased  to  make  them,  with 
the  earth,  and  air,  manifest  the  divine  displeasure  against 
rebellion.  Yes,  cursed  is  the  very  ground,  because  of 
siji.     Thorns   and  thistles  it  must  bring  forth,  until  the 


restitution  of  all  things.  How  great  then  should  be  our 
indignation  against  every  thing  which  is  displeasing  to 
our  Maker  !  What  sorrow  should  we  feel  that  any  of  our 
rare  should  have  merited  the  wrath  of  God !  It  is  no 
thanks  to  us,  that  one  of  our  sins  docs  not  ruin  a  world ; 
for  had  the  covenant  of  works  been  made  with  us,  as  it 
was  with  Adam,  this  would  have  been  the  result.  No 
human  being  ran  foresee,  or  imagine,  what  mischief 
might  spring  from  one  case  of  iniquity,  were  not  the  jus- 
tice and  the  grace  of  God  to  prevent  it  from  taking  its 
natural  course.  Wtll,  then,  may  we  repent  and  humble 
ourselves  before  (he  Lord  ;  for  if  he  should  execute  full 
vengeance  on  each  transgressor,  who  would  not  be 
damned  ? 

We  cannot  repent  for  Adam's  sin,  but  we  may  hate  it ; 
and  in  like  manner  may  hate  every  object  which  is  of- 
fensive to  God,  and  which  separates  us  from  the  perfect 
enjoyment  of  him.  Any  thing  in  my  body  or  soul  which 
inclines,  or  tempts  me,  to  perform  actual  sin,  is  latent 
sin,  is  innate  or  acquired  depravity  of  our  nature.  Any 
thing  in  man's  state,  or  condition,  which  seduces  him 
from  God  is  hateful ;  and  is  a  testimony  of  the  divine 
hatred  of  iniquity.  Job  repented  of  his  own  sinful  ac- 
tions;  but  of  himself,  yea,  of  himself  considered  as  a  pol- 
luted moral  being,  he  said,  "  I  abhor  myself."  Our 
f«  first  father  hath  sinned  ,''  wherefore  the  Lord  hath 
f'  profaned  the  princes  of  the  sanctuary  ;"*  as  a  mani- 
festation of  his  displeasure:  but  in  mercy  he  says,  "  1, 
even  I,  am  he  that  blotteth  out  thy  transgi'essions  for 
mine  own  sake."  Let  us  then  come  before  tlie  Lord, 
saying,  «  behold,  we  were  shapen  in  iniquity,  and  in  sin 

•  Isa.  xliii.  27,28 


20S 

did  our  mothers  r onreive  us.  We  acknowledge,  O  Lord^ 
our  wickedness,  and  the  iniquity  of  our  fathers  ;  fiu*  we 
have  sinned  a.^ainst  thee.  Do  not  abhor  us  for  tliy 
name  sake  ;  do  not  disgrace  the  throne  of  thy  glory  ;  re- 
member, break  not  thy  covenant  \^ith  us  :  and  thine  shall 
be  the  glory,  for  ever. 


THE   END. 


BUJ 


I'auj 


HELIG^GA 


n\  JOHN  CAiA 


.■oii  v,,t] 


\i  ^ 


BY  JOHN  ALLEN. 
iraes,  8ro.    Price  g  8  lioaMsi.^B  0  !  •; 


itkbliS  proposes  to  pubi; 


h;    Sl/,b    <  i 


